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Given By

THIRTY-FIRST
ANNUAL REPORT OF THE

BUREAU OF
AMERICAN ETHNOLOGY

TO THE SECRETARY OF THE
SMITHSONIAN INSTITUTION

1909-1910

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WASfflNGTON
I , GOVERNMENT PRINTING OFFICE
1916

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LETTER OF TRANSMITTAL

Smithsonian Institution,
Bureau of American Ethnology,

Washington, D. C, August 4, 1910.
Sir: I have the honor to submit herewith the Thirty-first
Annual Report of the Bureau of American Ethnology, for the
fiscal year ended June 30, 1910.

With appreciation of your aid in the work under my charge,
I am

Very respectfully, yours,

F. W. Hodge,
Ethnologist-in-Charge.
Dr. Charles D. Walcott,

Secretary of the Smithsonian Institution.

lv[y^i/y. 0] iqi^

CONTENTS

REPORT OF THE ETHNOLOGIST-IN-CHARGE

Page

Systematic researches 7

Special researches 17

Publications 20

Illustrations 22

Library 22

Manuscripts 23

Removal of offices 23

Property 24

Administration 25

Note on the accompanying paper 25

ACCOMPANYING PAPER

Tsimshian Mythology, by Franz Boas, based on texts recorded by Henry AV.

Tate (pis. 1-3; figs. 1-24) ." 27

REPORT OF THE
ETHNOLOGIST-IN-CHARGE

THIRTY-FIRST ANNUAL REPORT

OF THE

BUREAU OF AMERICAN ETHNOLOGY

F. W. Hodge, Ethnologist-iii-Charge

SYSTEMATIC RESEARCHES

The operations of the Bureau of American Ethnologj^
during the fiscal year ended June 30, 1910, conducted in
accordance with the act of Congress approved March 4, 1909,
authorizing the continuation of ethnological researches
among the American Indians and the natives of Hawaii,
under the direction of the Smithsonian Institution, were
carried forward in accordance with the plans of operations
approved by the Secretary June 1, 1909, and January 7,
1910.

During the first half of the fiscal year the administration of
the Bureau was under the immediate charge of Mr. William
H. Holmes, who, on January 1, 1910, severed his official con-
nection with the Bureau in order to resume his place as head
curator of anthropology in the United States National
Museum and to become curator of the National Gallery of Art,
as well as to enable him to take advantage of the facilities
afforded by the change for publishing the results of his various
archeological researches. Mr. F. W. Hodge was designated
on the same date to assume the administration of the Bureau
under the title "ethnologist-in-charge."

In view of the approaching change and of the necessity for
devoting much of his time to affairs connected with the
Department of Anthropology of the National INIuseum and the
National Gallerj'- of Art and the administration of the Bureau,

8 BUREAU OF AMERICAN ETHNOLOGY

Mr. Holmes found it impracticable to give attention to field
research during the remainder of 1909. Good progress was
made in the preparation of the Handbook of American
Archeology, to which he had devoted much attention during
the year and to which reference has been made in previous
reports.

The systematic ethnological researches of the Bureau
were continued as in previous years with the regular force
of the Bureau, consisting of eight ethnologists, increased
to ten toward the close of the year by the appointment of
two additional members of the staff, and finally decreased
by the death of one member. In addition, the services of
several specialists in their respective fields were enlisted
for special work, as follows :

Prof. Franz Boas, honorary philologist, with several assist-
ants, for research in the languages of the American aborigi-
nes, particularly with the view of incorporating the results
in the Handbook of American Indian Languages.

Miss Alice C. Fletcher and Mr. Francis La Flesche, for
continuing the revision of the proofs of then' monograph
on the Omaha Indians, to be published as the "accom-
panying paper" of the Twenty-seventh Annual Report.

Miss Frances Densmore, for researches in Indian music.

Mr. J. P. Dunn, for studies of the tribes of the Algonquian
family residing or formerly resident in the IMiddle West.

Rev. Dr. George P. Donehoo, for investigations in the
history, geography, and ethnology of the tribes formerly
living in western Pennsylvania and southwestern New
York, for incorporation in the Handbook of American
Indians.

Mr. William R. Gerard, for studies of the etymology of
Algonquian place and tribal names and of terms that have
found their way into the English language, for incorporation
in the same work.

Prof. H. M. Ballon, in conjunction with Dr. Cyi'us Thomas,
for bibliographic research in connection with the List of
Works Relating to Hawaii, in course of preparation for
publication.

ADMINISTRATIVE EEPOKT

The systematic ethnological researches by members of the
regular staff of the Bureau are siunmarized as follows:

Mr. F. W. Hodge, ethnologist-in-charge, when administra-
tive work permitted devoted his attention almost exclusively
to the editing of the Handbook of American Indians (pt. 2),
which was so far advanced toward completion at the close
of the fiscal year that it seemed very probable the volume
would be ready for distribution within about six months.
As the work on part 2 was in progress, advantage was taken
of the opportunity afforded ))y the necessary literary research
in connection therewith to procure new data for incorpora-
tion in a revised edition of the entire work, which it is pro-
posed to issue as soon as the fu-st edition of part 2 has
appeared. The demand for the handbook is still very great,
many thousands of requests having been received which
could not be supplied owing to the limited edition.

With the exception of a brief trip, Mr. James Mooney,
ethnologist, remained in the office throughout the entire
fiscal year, occupied chiefly in the elaboration of his study of
Indian population, with frecjuent attention to work on the
Handbook of American Indians, and to various routine
duties, especially those connected with supplying informa-
tion to con-espondents. The investigation of the former and
present population covers the entire territory north of Mexico,
from the discovery to the present time, and involves the close
examination of a great body of literature, particularly docu-
mentary records of the various colonies and of the official
reports of French and Spanish explorers and conmianders,
together with such special collections as the Jesuit Relations
■ and the annual Indian reports of the United States and Cana-
dian governments from the beginning. It is also necessary,
first, to fix and differentiate the tribe, and then to follow
the wasting fortunes of each tril^e and tribal remnant under
change of name and habitat, further subdi\'ision, or new
combination, to the end. For better handling, the whole
territory has been mapped into fifteen sections, each of
which has its own geographic and historical unity, and can
thus be studied separately. The investigation includes a

10 BUREAU OF AMEEICAX ETHNOLOGY

summary of the Indian wars, and notable epidemics within
the same region from the discovery. No similar investiga-
tion has ever before been attempted, even the official Indian
reports being incomplete as to identity of tribes and nimaber
of Indians not directly connected with agencies.

In January, 1910, by request of those organizations,
Mr. Mooney was designated to represent the Bureau of
American Ethnology at the joint meeting of the Mississippi
Valley Historical Association and the Nebraska State His-
torical Society, held at Lincoln, Nebraska, and delivered
several addresses, with particular reference to the utiliza-
tion of the methods and results of the Bureau in local
ethnologic and historical research.

At the request of the Secretary of the Interior, Dr. J.
Walter Fewkes, ethnologist, continued the excavation and
repair of the prehistoric ruins in the Mesa Verde National
Park, in southern Colorado, begun in the previous year.
Doctor Fewkes commenced work on Cliff Palace in May,
1909, and completed the excavation and repair of this cele-
brated ruin in August. He then proceeded to northwestern
Arizona, and made a reconnoissance of the Navaho National
Monument, visiting and studying the extensive cliff and
other ruins of that section, knowledge of the existence of
which he had gained many years ago during his ethnological
researches among the Hopi Indians. At the close of this
investigation Doctor Fewkes returned to Washington and
prepared for the Secretary of the Interior a report on the
excavation and repair of Cliff Palace, which was published
by the Department of the Interior in November. A more
comprehensive illustrative report on the same ruins, giving
the scientific results of Doctor Fewkes's studies during the
progress of the excavation of Cliff Palace, was prepared for
publication as Bulletin 51 of the Bureau of American Eth-
nology and is now in press, forming a companion publication
to his description of Spruce-tree House, published earlier in
the fiscal year as Bulletin 41, Doctor Fewkes prepared also
a report on his preliminary researches in the Navaho National
Monument, which is in type and will be published as Bul-
letin 50. During the remainder of the winter and spring,

ADMIXISTRATIVE REPORT 11

Doctor Fewkes was occupied in the preparation of a mono-
graph on Casa Grande, an extensive ruin in Arizona, exca-
vated and repaired by him dmnng previous years. He gave
some time also to the elaboration of an account of antiquities
of the Little Colorado Valley, a subject to which he has
devoted considerable study. This work was interrupted in
May, 1910, when he again departed for the Navaho National
Monument for the purpose of continuing the archeological
studies commenced during the previous field season. At
the close of the year Doctor Fewkes was still at work in this
region.

. Owing to the large amount of material in process of
puljlication as a result of his own researches or assigned to
him by reason of his special knowledge of the subjects
involved, Dr. John R. Swanton, ethnologist, devoted the
year entirely to office work. Much of this time was spent in
proof reading (1) Bidletin 43, Indian Tribes of the Lower
Mississippi Valley and Adjacent Coast of the Gulf of Mexico,
the result of personal field investigations and historical
study; as well as in proof reading (2) Bulletin 46, a Choctaw
Dictionary, by the late Cyrus Byington ; and (3) Bulletin 47,
on the Biloxi Language, by the late J. Owen Dorsey, arranged
and edited by Doctor Swanton, who incorporated therein
the related Ofo material collected by him in 1908 and added
a brief historical account of the Ofo tribe. In connection
with his researches on the Southern tribes or tribal remnants.
Doctor Swanton has revised and rearranged the Attacapa,
Chitimacha, and Tunica linguistic material collected by the
late Dr. Albert S. Gatschet and has put it almost in final
form for the press. With the aid of several texts recorded
in 1908, Doctor Swanton has spent some time in studying
the Natchez language, preparatory to further investigations
among the survivors of this formerly important group, now
in Oklahoma. The remainder of his energies has been
devoted chiefly to researches pertaining to the Creek Con-
federacy, with the aid of books and documents in the library
of the Bm'eau and in the Library of Congress, in anticipa-
tion of field investigation among the Creek tribes to be
undertaken, it is expected, later in 1910.

12 BUREAU OF AMEBIC AX ETHNOLOGY

Mrs. M. C. Stevenson, ethnologist, continued her researches
among the Pueblo tribes of the Rio Grande Valley, New
Mexico, giving special attention to the Tewa group. As
during the previous year, her studies were devoted chiefly to
the pueblo of San Ildefonso, which offers better facilities for
ethnologic investigation than the other Tewa villages,
although her inquiries were extended also to Santa Clara and
Nambe. Owing to the extreme conservatism of the Tewa
people, Mrs. Stevenson found great difficulty in overcoming
their prejudices against the study of the esoteric side of their
life, but with patience she succeeded finally in gaining the
warm friendship of many of the more influential headmen,
and by this means was enabled to pursue a systematic study
of the Tewa religion, sociology, and philosophy. Like most
Indians, the Tewa are so secretive in everything that pei'tains
to their worship that one not familiar with their religious life
is readily mislead into believing that the ceremonies held in
the public plazas of their villages which, with, few exceptions,
are more Mexican than Indian in outward character, consti-
tute the sole rites of these people, whereas it has been found
that the Tewa still adhere as strictly to many of their ancient
customs as before white men came among them, although
some of then- ceremonies are now less elaborate than they
were in former times.

While the creation myth of the San Ildefonso Indians differs
somewhat from those of the Zinai and of other Pueblo tribes,
it is the same in all essentials. According to their belief they
were created in an undermost world, and passed through
three other worlds before reaching this one. The tribe is
divided into the Svm or Summer, and the Ice or Winter,
people, the former having preceded the latter in their advent
into this world, and their final home was reached on the
western bank of the Rio Grande almost opposite the present
pueblo. This place is marked by an extensive ruin.

Every mountain peak, near and far, within sight of San
Ildefonso is sacred to the Tewa people, and they make pil-
grimages at prescribed intervals to lofty heights far beyond
the I'ange of their hom.e. The names of these sacred moun-
tains, with a full description of each, were procured.

ADMINTSTRATIVE REPORT 13

The philosophy of all the Pueblos is closely related in a
general way, yet there are marked differences in detail.
Although Mrs. Stevenson has penetrated the depths of the
Tewa philosophy, she has not been able to discover any dis-
tinctive features, it being a composite of Zuni, Sia, and Taos
beliefs. The great desire of all these people, and the burden
of their songs' and prayers, is that rain, which in their belief
is produced by departed ancestors working behind the cloud-
masks in the sky, should come to fructify the earth, and that
they may so live as to merit the beneficence of their deities.
The entrance to this world is believed to be through a body
of water which the Tewa of San Ildefonso declare existed
near then* village until certain Zuni came and spirited the
water away to their own country. Fm'ther studies, no
doubt, will shed more light on these interesting beliefs, and
render clearer the origin and relations of Tewa and Zuni
concepts.

There are liut two rain priests among the Tewa of San
Ildefonso: one pertaining to the Sun people, the other to
the Ice people, the former taking precedence in the general
management of tribal affairs. The rain priest of the Sun
is the keeper of the tribal calendar and is the supreme head
of the Sun people. The governor of San Ildefonso, who is
chosen virtually l^y the rain priest of the Sun people, is
elected annually, and has greater power than that accorded
a Zuili governor. The war chief, whose religious superior is
the war priest, who holds the office during life, is also elected
annually, and also is a person of great power. There are
three kivas, or ceremonial chambers, at San Ildefonso, one
belonging to the Sun people, another to the lee people, and
one used jointly for certain civic gatherings, for rehearsal of
dances, and for other purposes. The religion of the Tewa
of San Ildefonso consists in worship of a supreme bisexual
power and of gods anthropic (embracing celestial and ances-
tral) and zoic, the latter especially associated with the sacred
fraternities. The fundamental rites and ceremonies of
these fraternities are essentially alike among all the Pueblos.
Their them"gists are the great doctors, whose fvmction is to
expel disease inflicted by witchcraft, and those of San

14 BUREAU OF AMERICAN ETHNOLOGY

Ildefonso have as extensive a pharmacopoeia as the Zimi
theiirgists. The belief of the Tewa in witchcraft is intense,
and is a source of great anxiety among them. Accused
wizards or witches are tried by the war chief.

Many of the San Ildefonso ceremonies associated with an-
thropic worship are identical with those of Taos, while others
are the same as those observed by the Zuni, although neither
the ritual nor the paraphernalia is so elaborate. Some of
the songs used in connection with the dances at San Ilde-
fonso are in the Zuiii tongue. It is to be hoped that further
comparative study among these people will reveal to what
extent the ceremonies have been borrowed, like that of the
Koh'-kok-shi of the Zuni, which is asserted to have been in-
troduced by way of Santo Domingo generations ago by a
Laguna Indian who had visited Zuili.

Mrs. Stevenson devoted much attention to a study of Tewa
games, finding that those regarded as of the greatest im-
portance to the Zuni in bringing rain have been abandoned
by the San Ildefonso people. The foot race of the latter is
identical with that of Taos, and is performed annually after
the planting season. As complete a collection and stud}' of
the Tewa medicinal plants were made as time permitted.

The material culture of the Tewa also received special at-
tention. Weaving is not an industry at San Ildefonso, the
only weaver in the tribe being a man who learned at Laguna
to make women's belts. Basketry of various forms is made
of willow. The San Ildefonso people, like other Pueblos,
have deteriorated in the ceramic art, and they have now
little or no understanding of the symbols employed in pot-
tery, except the common form of cloud and rain. Their
method of irrigation is the same as that observed by the
neighboring Mexicans, who, having acquired extensive tracts
of land from the San Ildefonso land grant, work with the
Indians on the irrigating ditches for mutual benefit. The
San Ildefonso people raise a few cattle and horses, but no
sheep. Much of their land is owned in severalty, and their
chief products are corn, wheat, and alfalfa. The women
raise melons, squashes, and chile.

ADMINISTRATIVE REPORT 15

While marriages, baptisms, and burials are attended with
the rites of the Catholic Church, a native ceremony is always
performed before the arrival of the priest. Wliile their
popular dances of foreign admixture are sometimes almost
depleted by reason of intoxication, no such thing happens
when a purely Indian ceremony is performed, for the dread
of offending their gods prevents them from placing themselves
in such condition as not to be able to fulfill their duty to the
higher powers.

Mrs. Stevenson not only prepared the way for a close study
of the Tewa of Nambe by making a warm friend of the rain
priest of that pueblo, but found much of interest at the Tigua
pueblo of Taos and Picuris, especially in the kivas of the latter
village. It was in an inner chamber of one of the Picuris kivas
that the priests are said to have observed their rites during
the presence of the Spaniards. Another interesting feature
observed at Picuris was the hanging of scalps to a rafter in an
upper chamber of a house, the eastern side of which was open
in order to expose the scalps to view. At Picuris the rain
priests, like those of Zuni and San Ildefonso, employ paddle-
shaped bone implements (identical with specimens, hitherto
undetermined, foimd in ruins in the Jemez Mountains and
now in the National Museum) for lifting the sacred meal
during their rain ceremonies.

During a visit to Taos Mrs. Stevenson ol)tained a full
description of an elaborate ceremony performed immediately
after an eclipse of the sun.

After her return to Washington, in February, Mrs. Steven-
son devoted attention to the preparation of a paper on the
textile fabrics and dress of the Pueblo Indians. For com-
parative studies it was necessary to review a large number
of works on the general subject and to examine collections
pertaining thereto. Mrs. Stevenson also prosecuted her
studies of medicinal and edible plants.

During the entire fiscal year Mr. J. N. B. Hewitt, ethnolo-
gist, was engaged in office work devoted chiefly to studies
connected with the Plandbook of American Indians, espe-
cially part 2. A number of articles designed for this work

16 BUREAU OF AMERICAX ETHNOLOGY

had been prepared by other collaborators, Ijut were recast
by Mr. Hewitt in order to embody in them the latest views
regarding their subject-matter. Mr. Hewitt also conducted
extensive researches into the history of the Indians of the
Susquehanna River during the seventeenth century, and
their relations with neighboring peoples, resulting in the
discovery that a number of important tribes were desig-
nated by the names Susquehanna, Conestoga or Andastes,
Massawomek, Erie, Black Minquas, Tehotitachsae, and
Atrakwayeronon ( Akhrakwayeronon) . It is proposed to
incorporate this material into a bulletin, with several early
maps, in order to make it available to students of the his-
tory of the Indians of Pennsylvania and New York, and
their relations with white people. Mr. Hewitt also devoted
about two months to the translation of Onondaga native texts
relating to the New Year ceremony, and began work on the
classification of the late Jeremiah Curtin's Seneca legends,
with a view of preparing them for publication by the Biu-eau.

As custodian of the linguistic manuscripts in the Bureau
archives, Mr. Hewitt spent considerable time in installing
this material, comprising 1,704 items, on its removal from
the former quarters of the Bureau to the Smithsonian
building. He was frequently occupied also in receiving
manuscripts and in searching and charging those required
by collaborators either for temporary or for prolonged use.
Much time and labor were also devoted by Mr. Hewitt to
the collection and preparation of data of an ethnological
character for replies to correspondents.

Dr. Cyrus Thomas, ethnologist, while not engaged in revis-
ing the proofs of Bulletin 44, Indian Languages of Mexico
and Central America and their Geographical Distribution,
prepared by him with the assistance of Doctor Swanton,
devoted his attention to the elaboration of the List of
Works Relating to Hawaii, with the collaboration of Prof.
H. M. Ballou. Toward the close of the fiscal year Doctor
Thomas undertook an investigation of the relations of the
Hawaiians to other Polynesian peoples, but unfortunately
this work was interrupted in May l;)y illness which termi-
nated in his death on June 26. Doctor Thomas had been a

ADMINISTRATIVE REPORT 17

member of the Bureau's staff since 1882 and, as his memoirs
pubUshed by the Bureau attest, one of its most industrious
and prolific investigators.

As the result of a special civil-service examination held
March 3, 1910, the staff of the Bm-eau was increased by the
appointment, as ethnologists, of Dr. Truman Michelson on
June 1 and of Dr. Paul Radin on June 3.

Doctor Radin immediately made preparations to resume
his researches among the Winnebago Indians in Nebraska
and Wisconsin, commenced under personal auspices three
years before, and by the close of the fiscal year was making
excellent progress toward completing his studies of this
im,portant Siouan group.

About the same time Doctor Michelson departed for Mon-
tana with the purpose of studying the Blackfeet, Northern
Cheyenne, and Northern Arapaho, Algonquian tribes, whose
relations to the other members of the stock are not definitely
known. It is the intention that Doctor Michelson obtain a
view of the relations of the Algonquian tribes generally, in
order that he may become equipped for an exhaustive stud}'
of the Delaware and Shawnee tribes, so important in the
colonial and later history of the United States. Doctor
Michelson reached the Blackfoot country on June 16, and
within a few days had recorded a considerable body of ethno-
logical, nu'thological, and linguistic material relating to the
Piegan division.

SPECIAL RESEARCHES

The special researches of the Bureau in the linguistic
field were conducted, as in the past, by Dr. Franz Boas,
honorary philologist, whose work during the fiscal year
resulted in bringing nearly to completion the first volume of
the Handbook of American Indian Languages. The whole
matter is in type, 735 pages were in practically final form at
the close of the fiscal year, and the sketches of only three
languages remained to be revised before paging. Besides
the purely technical work of revising and proof reading, the
most important work on the first volume was a thorough
revision of the Algonquian sketch by Dr. William Jones, who

50633°— 31 ETH— IG 2

18 BUREAU OF AMERICAN ETHNOLOGY

had planned to make certain additions to the manuscript,
i)ut whose unfortunate death in the Philippine Islands left
his researches on the Algonquian languages incomplete.
The revision was assigned to Dr. Truman Michelson, who
made a careful comparison between Doctor Jones's descrip-
tion of the language and his published collection of texts.

Considerable progress was made on the preparation of
the second volume of the Handbook of American Indian
Languages. Owing to expansion of a number of the original
sketches, which was due to the lapse of time since they were
first recorded, the first volume had increased so much in size
that it became necessary to relegate the Takelma to the
second volume.

At the JDeginning of the fiscal year Dr. Leo J. Frachtenberg
carried on investigations under the direction of Doctor Boas
among the Coos Indians of Oregon. He succeeded in col-
lecting a considerable body of texts from the survivors,
and at the same time revised the material collected several
years ago by Mr. H. H. St. Clair, 2d. Doctor Frachtenberg
completed his studies of the grammar of the language, and
the manuscript of this sketch for the second volume was
delivered and is partly in type. Toward the end of the year
Doctor Frachtenberg made preparatory studies in the Alsea
language of Oregon, based on manuscript texts collected
a number of years ago by Prof. Li\'ingston Farrand on
an expedition due to the generosity of the late Mr. Henry
Villard. The completion of the ethnological research work
among the Alsea has been provided for by a contritjution
of funds by Mrs. Villard, which will make it possible to
complete also the linguistic investigation of the tribe during
the field season of L910. In June Doctor Frachtenberg
visited two survivors of the Willopah tribe who were said
to remember the language, l3ut unfortunately only a)3out 300
words could be obtained, and practically no grammatical
forms.

Further preparatory work on the second volume of the
Handbook of American Indian Languages was carried on by
Mr. James Teit, who elucidated the details of the distribution

ADMINISTRATIVE REPORT 19

of the Salish dialects of the State of Washington. Part of
this work was supported by the generosity of Mr. Homer E.
Sargent, of Chicago.

The special researches in Indian music were continued
in behalf of the Bm-eau by Miss Frances Densmore, wlio
has done so much toward preserving the vanishing songs
of the Indians. The principal new phase that has arisen
in Miss Densmore's work is the importance of the rhythmic
unit in Chippewa songs. Her observations indicate that the
rhythmic phrase is the essential element of the song; indeed
Miss Densmore is inclined to think that the first idea of the
song may be a mental rhythm assuming the form of a short
unit, and that its expression follows the overtones of a
fundamental which exists somewhere in the subconsciousness
of the singer. The tabulated analyses show that 99 out
of 180 songs to appear in Bulletin 45 (in press) begin on the
twelfth or fifth, and 34 begin on the octave — a total of 133
out of 180 beginning on the principal overtones. Of 180
songs, 120 end on the tonic, and yet the tonic does not usually
appear until near the close of the song.

Melodic phrases are seldom recurrent. In the oldest
songs the words are sung between repetitions of the rhythmic
unit, and have a slight rhythm and small melody progres-
sions. Rhythm varies less often than earlier words or
melody in repetition, especially when the rhythm is com-
prised in a definite unit. All these facts emphasize the
importance of the rhythm, and also have a bearing on the
problem of the development of primitive music, which
it is designed to treat in a practical rather than in a theoretical
way.

The independence of voice and drum noted by Miss Dens-
more in previous studies was fiu-ther shown by the data col-
lected during the year; also the prominence of the descending
interval of the minor third, and the marked use of overtones
in the choice of melodic material.

The songs collected comprise a group of 40 secured at
Ponima, a remote village on the Red Lake Reservation,
Minnesota, and the series of war songs which Miss Densmore

20 BUREAU OF AMERICAN ETHNOLOGY

is now completing and whiich she expects to finish before the
close of the calendar 3'ear. It is the intention to combine the
analyses of these with the analyses contained in Bulletin 45
of the Bureau, always bringing forward previous work, in
order that the results may be cumulative. It is IVIiss Dens-
more's desire, before leaving the Chippewa work, to analyze
about 500 songs collected from a representative number of
localities, as the data derived from systematic analyses of
that number of songs should he a safe basis for what might
be termed a scientific musical study of primitive song.

Miss Alice C. Fletcher and i\Ir. Francis La Flesche have
continued the proof revision of their monograph of the Omaha
Indians to accompany the Twenty-seventh Annual Report,
a part of which was in page form at the close of the fiscal year.

Mr. J. P. Dunn pursued his studies of the Algonquian tribes
of the Middle West under a small allotment of funds by the
Bureau, but comparatively little progress was made, as if
was found advisable to hold the investigations somewhat in
abeyance until two important manuscript dictionaries — one
of the Peoria, the other of the JNIiami language — known to
exist, could be carefully examined, with a view of avoiding
repetition of effort. Mr. Dunn was enabled, however, to
revise and annotate completely a text in the Miami and
Peoria dialects recorded by the late Doctor Gatschet.

PUBLICATIONS.

The editorial work of the Bureau was conducted by Mr. J. G.
Gurley, who from time to time, as pressure required, had the
benefit of the aid of Mr. Stanley Searles. All the publications
of the Bureau have passed under Mr. Gm-ley's editorial super-
vision, with the exception of part 2 of Bulletin 30 (Handbook
of American Indians), which has been in special charge of
Mr. F. W. Hodge, editor of the work, assisted by Mrs. F. S.
Nichols. In order to facilitate progress in the publication
of the Handbook of American Indian Languages, the editor
thereof. Dr. Franz Boas, assumed entire charge of the proof
reading in January, thus enabling Mr. Gurley to devote more
time to the numerous other publications passing through
press.

ADMINISTRATIVE REPOBT 21

In till, the manuscripts of seven publications — Bulletins
37, 44, 45, 48, 49, 50, and 51 — were prepared for the Govern-
ment Printing Office, while proof reading was continued on
nine publications — the Twenty-seventh Annual Report and
Bulletins 30 (part 2), 38, 39, 40 (part 1), 41, 43, 46, and 47,
which were in hand in various stages of progress at the begin-
ning of the fiscal year. The number of publications issued
was five— Bulletins 38, 39, 41, 48, and 49. The Twenty-seventh
Annual Report is in type and a substantial beginning was
made toward putting it into page form. The proof of the
"accompanying paper" on the Omaha Indians, by Miss
Fletcher and Mr. La Flesche, M'as critically read by the
authors and is in condition to be completed in a few months.
Bulletins 37 and 43 are practically ready for the bindery,
and Bulletins 40 (part 1) and 45 are nearly as far advanced.
Bulletin 44 had the benefit of re\ision by the principal au-
thor, Dr. Cyrus Thomas, shortly before his death, and a second
galley proof was received. The first galley proof of Bulletins
50 and 51 was placed in the hands of the author, Doctor
Fewkes, for revision. Owing to the condition of the Bu-
reau's allotment for printing and binding, as reported by
the Public Printer, and on his suggestion that the work for
the fiscal year be curtailed. Bulletins 46 and 47 were not
carried beyond the first galley stage. Appended is a list
of the publications above mentioned, with their respective
titles and authors :

Twenty-seventh Annual Report (1905-6), containing ac-
companying paper entitled "The Omaha Tribe," by Alice
C. Fletcher and Francis La Flesche.

Bulletin 37. Antiquities of Central and Southeastern Mis-
souri, by Gerard Fowke.

Bulletin 38. Unwi-itten Literature of Hawaii, by Nathaniel
B. Emerson, A. M., M. D.

Bulletin 39. Tlingit Myths and Texts, l)y John R. Swanton.

Bulletin 40. Handbook of American Indian Languages
(Part 1), by Franz Boas.

Bulletin 41. Antiquities of the Mesa Verde National Park:
Spruce-tree House, by J. Walter Fewkes.

22 BUREAU OF AMERICAN ETHNOLOGY

Bulletin 43. Indian Tribes of the Lower Mississippi Valley
and Adjacent Coast of the Gulf of Mexico, by John Pi.
Swanton.

Bulletin 44. Indian Languages of Mexico and Central
America, and their Geographical Distribution, by Cyrus
Thomas, assisted b}^ John R. Swanton.

Bulletin 45. Chippewa Music, by Frances Densmore.

Bulletin 46. A Dictionary of the Choctaw Language, by
Cyrus Byington; edited by John R. Swanton and Henrj' S,
Halbert.

Bulletin 47. A Dictionary of the Biloxi and Ofo Languages,
Accompanied with Thirty-one Texts Biloxi and Numerous
Biloxi Phrases, by James Owen Dorsey and John R. Swanton.

Bulletin 48. The Choctaw of Bayou Lacomb, St. Tammany
Parish, Louisiana, liy David I. Bushnell, jr.

Bulletin 49. List of the Publications of the Biu'eau of
American Ethnology.

Bulletin 50. Preliminary Report on a Visit to the Navaho
National Monument, Arizona, by Jesse Walter Fewkes.

Bulletin 5L Antiquities of the Mesa Verde National Park:
Cliff Palace, by Jesse Walter Fewkes.

ILIATSTRATIONS

The preparation of the illustrations for the publications
of the Bureau and of photographs of Indian types continued
in charge of Mr. DeLancey Ciill, illustrator, assisted by Mr.
Henry Walther. This material consists of 97 Indian por-
traits from life, 121 negatives and 29 drawings for the Bureau
putilications, 15 copies of negatives, and 676 jihotographic
prints. As in the past, special attention was devoted to the
photographing of the members of visiting deputations of
Indians, since by this means favorable opportunity is afforded
for permanently portraying the features of many of the most
prominent Indians belonging to the various tribes.

LIBRARY

The lilirary of the Bureau continued in immediate charge
of Miss Ella Leary, librarian. During the year about 1,500
volumes and about 600 pamphlets were received and cata-
logued; and about 2,000 serials, chiefly the publications of

ADMINISTRATIVE REPORT 23

learned societies, were received and recorded. One thousand
fi^'e hundred volumes were sent to the bindery, and of these
all but 600 had been bound before the close of the fiscal year.
In addition to the use of its own library, it was found neces-
sary to draw on the Library of Congress from time to time
for the loan of about 800 volumes. The library of the
Bm-eau now contains 16,050 volumes, about 11,600 pamph-
lets, and several thousand unbound periodicals. Although
maintained primarily as a reference library for the Bureau's
staff, its value is becoming more and more known to students
not connected with the Smithsonian Institution, who make
constant use of it. During the year the library was used
also by officers of the executive departments and the
Library of Congress.

MANUSCRIPTS

During the first half of the fiscal year the manuscripts
were under the custodianship of IVIr. J. B. Clayton, and on
his indefinite furlough at the close of 1909 they were placed
in charge of Mr. J. N. B. Hewitt, as previously noted.
Nineteen important manuscripts were acquired during the
year, of which seven are devoted to Chippewa music and
are accompanied with the original graphophone records,
five relate to the history of the Indians, and seven pertain
to Indian linguistics. This enumeration does not include
the manuscript contributions to the Handbook of American
Indians and the Handbook of American Indian Languages,
nor the manuscripts submitted for publication by the
members of the Bureau's regular staff.

REMOVAL OF OFFICES

Quarters in the Smithsonian liuilding having been assigned
by the Secretary for the use of the Bureau, and funds having
been provided by the sundry civil act for the removal of the
Bureau's property, the work of transfer was commenced on
December 10, 1909, by removing the library from the third
floor of the Adams ISuilding, 1333 F street NW., to the
eastern gallery of the bird hall on the main floor of the
Smithsonian building. The task was made difficult owing
to the necessity of removing the old stacks and the books

24 BUREAU OF AMERICAN ETHNOLOGY

at the same time, but order was fairly established in about
a fortnight and the library again put in service. Not only
is more space for the growing library afforded by the new
quarters, but increased light and facilities for research make
the new library far superior to the old. The northern half
of the gallery was made more attractive by painting and by
carpeting with linoleum. It is yet lacking in necessary
space, but this difficulty will be overcome when that part
of the southeastern gallery still occupied by the National
Museum is vacated.

The offices and photographic laboratory of the Bureau
were removed between December 20 and 31, the former to the
second, third, and fourth floors of the north tower of the
Smithsonian building and one room (that occupied by the
ethnologist-in-charge) on the third floor of the northeastern
range; the laboratory to one of the galleries of the old
National Museum building, while the stock of publications
was given space on the fourth floor of the south tower.
Although the quarters of the Bureau are now somewhat
scattered, the facilities for work are far superior to those
with which the Bureau in its rented offices was obliged to
contend, and there is less danger of loss by fire. The cost
of the removal, including the taking down and rebuilding of
the liljrary bookcases, necessary painting of walls and wood-
work, linoleum floor covering, and electric wiring and fixtures,
aggregated $1,000, the sum appropriated for the purpose.

PROPERTY

In addition to the books and manuscripts already referred
to, the property of the Bureau consists of a moderate amount
of inexpensive oflace fm-niture, chiefly desks, chairs, filing
cases, and tables, as well as photographic negatives, appara-
tus, and supplies, typewriters, phonographs, stationery, and
the undistributed stock of its pubUcations. The removal
of the Bureau and the assignment of its members to less
crowded quarters made it necessary to supply a few addi-
tional articles of furniture, especially for the library. The
entire cost of the furniture acquired during the fiscal year was
$243.17.

ADMINISTRATIVE REPORT 25

ADMINISTRATION

Pursuant to the plans of the Secretary, the clerical and
laboring work of the Bureau was concentrated after the
removal to the Smithsonian building by placing the routine
correspondence and files, the accounts, the shipment of pub-
lications, the care of supplies and other property, and all
cleaning and repairs, in immediate charge of the office of the
Smithsonian Institution. This plan has served to simplify
the administration of the affairs of the Bureau, has prevented
duplication of effort, and has resulted in a saving of time and
funds.

NOTE OX THE ACCOMPANYING PAPER

The accompanying memoir on Tsimshian Mythology, by
Dr. Franz Boas, is based on a collection of myths and tales
recorded by the late Henrj^ W. Tate, himself a Tsimshian.

These stories are classed as of two distinct types — myths
and tales — so distinguished by the Tsimshian, as indeed by
all the tribes of the North Pacific coast. The incidents nar-
rated in the former are believed to have happened when
animals appeared in the form of human beings, whereas the
tales are historical in character, although they may contain
elements of the supernatural. In the myths animals ap-
pear as actors, and often incidents are mentioned which
describe the origin of some feature of the present world ; but
incidents of a similar character are by no means absent from
the tales, especially in those cases in which animals appear
as individual protectors and in which a supposed revelation
is used to explain certain customs of the people. Doctor
Boas calls attention to the fact "that in the mind of the
Indian it is not the religious, ritualistic, or explanatory char-
acter of a tale that makes it a myth, but the fact that it per-
tains to a period when the world was different from what it
is now."

Most important in the mythology of the Tsimshian are the
Raven myth and the Transformer myths. The incidents
composing the former have a very wide distribution among
the tribes of the North Pacific coast; indeed they may be
traced from the Asiatic side of Bering Strait eastward and

26 BUREAU OF AMERICAN ETHNOLOGY

southward as far as the southern part of Vancouver Island.
The component incidents of the Raven myths comprise
origin tales, incidents based on Raven's voraciousness, and
his amorous and other adventures. In the author's discus-
sion of the myths of the Transformer or culture hero of the
Tsimshian, he introduces comparisons with the same mytho-
logical conception among other tribes of the northwest
coast.

In order to afford a proper understanding of the people
whose mythology is here presented, Doctor Boas follows
the first section of his memoir (that devoted to the myths
and tales themselves) with a description of the Tsimshian,
based on their mythology, a section on Tsimshian society,
and a comparative study of Tsimshian mytholog5^ In the
appendices are Bellabella and Nootka tales, a summary of
comparisons, a list of Tsimshian proper names and place
names, a glossary, and an index of references.

F. W. Hodge,

Ethnolog ist- in- Cho rgc .

ACCOMPANYING PAPER

TSIMSHIAX MYTHOLOGY

FRANZ BOAS

BASED ON TEXTS RECORDED BY
HENRY W. TATE

PREFACE

The following collection of Tsimshian myths was recorded durmg
the last twelve years by Mr. Henry W. Tate, of Port Simpson, British
Colinnbia, hi Tshnshian, his native language. Mr. Tate died in April,
1914. The translation of the tales as here presented was made by
me, based on a free interlinear rendering by Mr. Tate.

A comparison of the form of the tales with those recorded by me
on Nass River antl on a number of points on the lower Skeena River
shows very clearly that Mr. Tate felt it incumbent upon himself
to omit some of those traits of the myths of his people that seem
inappropriate to us, and there is no doubt that in this respect the
tales do not quite express the old tjrpe of Tsimshian traditions. A
few of the tales also bear evidence of the fact that Mr. Tate had read
part of the collection of tales from the Kwakiutl pubUshed by myself
in conjunction with Mr. George Hunt.' A few others indicate his
familiarity with my collection of tales from Nass River. At the time
when I received these tales I called his attention at once to the
necessity of keeping strictly to the form m which the traditions are
told by the Tsimshian; and by far the greater i)art of the tales bear
mternal evidence of bemg a faithful record of tlie form ui which the
traditions are transmitted among the people.

Chi'istian mfluences are evidently very strong among all tribes of
northern British Columbia, antl a study of the collection of tales
recorded by Doctor Swanton among the Haida and Tlmgit ^ shows
also very clearly that the coai-seness of their tales has been very
much toned down. It is necessary to bear these facts in mind in
comparative studies based on the material presented here and on
that recorded by Doctor Swanton. I have also had the personal
experience that informants were reluctant to express themselves
freely m the traditional form, being impressed by the restrictions of
what we call proper and improper.

The collection here presented evidently contams the bulk of the
important traditions of the Tsimshian. A small number of these
were recorded by me in 1888, and pubhshed in my collections of
myths from the North Pacific coast. ^ We have from the same
Imguistic group a collection of Nass River tales.^ One of the tales
of Mr. Tate's series was pubhshed by me with text in the Zeitschrift
fiir Ethnologie.^ Another group of these tales was published w4th
text in the Publications of the American Ethnological Society.

• Publications of the Jesup North Pacific Expedition, vol. ni (1902 and 190o).
' See Bibliography on pp. 39 ct seq.

32 PEEFACE

The series contained in the present vokime is given without text,
partly for the reason that it lias been impossible to revise phonetics
and grammar of the texts, partly because there is no immediate
prospect of carrjdng through such a revision.

In the second part of the present paper a description of the life,
social organization, and religious ideas and practices, of the people,
is given as it appears from their mythology.

In the third part I have discussed certain aspects of the social life
of the Tsimshian.

In the fourth part a discussion is presented of the mythology of the
Tsimshian in its bearing upon their general mythical concepts and in
relation to the phenomena of dissemination of myths in northwestern
America.

The music contained in the present volume was reproduced as
written by Mr. Tate. I presume no claim for accuracy can be made
for it.

I am indebted to Mr." C. M. Barbeau for the phonetic equivalents
of some Tsimshian names used by Mr. Tate; to Dr. E. Sapir for those
of some Nootka names. In an appendix I have given a number of
hitherto unpublished Bellabella tales collected by Professor Living-
ston Farrand and of Nootka tales collected by Mi'. George Hunt.

I wish to express my thanks to Miss Harriet A. Andrews for her
efhcient help in the preparation of the volume, and to Dr. H. K.
Haeberlin for assistance in the preparation of the index of quotations.

Fkanz Boas.

Columbia University, New York,
Summer of 1916.

CONTEXTS

Bibliography

Alphabet

Brief description of the Tsimshiau

I . Tsirashian myths

1. Txa'niSEm. The Kaven legend (notes, p. 567).

663).

Origin of Txa'msEm

Origin of daylight (notes, p. 641).. .
Stone and Elderberry Bnsh (notes, p.

Origin of fire (notes, p. 66 !)

Txa'msEin uses the sinews of the tomtit (notes, p. 655)

Origin of tides (notes, p. 656)

Giant gambles with Gull (notes, p. 653)

Giant obtains the olachen (notes, p. 653)

Giant learns how to cook olachen (notfes, p. 653)

Giant and the gulls

Txii'msEm and the steelhead-salmon (notes, p. 674)

Txa'msEm and Lagobola' (notes, pp. 666, 721)

Txii'msEm and the crab (notes, p. 721)

Origin of the bullhead (notes, p. 685)

Txa'msEm frightens away the owners of a whale (notes, p. 687) .

Txii'msEm finds a beautiful blanket (notes, p. 722)

Txii'msEm and his slave (notes, p. 689)

Txii'msEm kills his slave (notes, p. 691)

Fishermen break off Txii'msEm's jaw (notes, p. 684)

Txii'msEm and the himter (notes, p. 692)

Txii'msEm and the children (notes, p. 686)

Txii'msEm and the salmon woman (notes, p. 668)

Txii'msEm makes war on the south wind (notes, p. 658)

Txii'msEm makes a girl sick and then cures her (notes, p. 722). .

Txii'msEjn pretends to build a canoe (notes, p. 720)

Txii'msEm \'isits Chief Echo (notes, p. 702)

Txii'msEm kills Little Pitch (notes, p. 683).

Txii'msEm kills Grizzly Bear (notes, p. 680)

Txii'msEm kills Deer (notes, p. 703)

Txii'msEm imitates Chief Seal (notes, pp. 694, 696)

Txii'msEm imitates Chief Kingfisher (notes, pp. 694, 696)

Txii'msEm imitates the thrush (notes, pp. 694, 696)

Txii'msEm and Cormorant (notes, p. 678)

Txii'msEm and the Wolves (notes, p. 720)

Txii'msEm and Chief Grouse (notes, p. 716)

Txii'msEm returns to the Wolves (notes, p. 720)

Txii'msEm invites the monsters (notes, p. 718)

The further history of Txii'msEm (notes, p. 723)

2. The meeting of the wild animals (notes, pp. 723, 728)

3. The story of the porcupine-hunter (notes, p. 723)

4. The story of Grizzly Bear and Beaver (notes, p. 723)

5. Story of the porcupine (notes, p. 724)

6. Beaver and Porcupine (notes, p. 724)

7. Story of the deluge (notes, p. 727)

50633°— 31 ETH— 16 3 33

(1
(2
(3

(6
(7

(9:

(10

(11
(12
(13
(14
(15
(16;

(17:
(1

(19
(20
(21
(22
(23
(24
(25
(26
(27

(28;

(29
(30
(31
(32
(33
(34
(35
(36
(37
(38

84'

96
100
100
106
108
111
112
113
113

34 CONTENTS

I. Tsimshian mytha — Continued. Page

8. Sun and Moon (notes, p. 727) _ 113

9. Am'ala' (Very Dirty) (notes, p. 723) 116

10. The four great chiefs of the winds (notes, p. 732) 121

11. The story of Naiq (notes, p. 734) 125

12. The feast of the mountain goats (notes, p. 738) 131

13. The giant devilfish (notes, p. 739) 135

14. The hunter's wife who became a beaver (notes, p. 739) 138

15. The winter hunters and the mosquito (notes, p. 740) 141

10. The hunters (notes, pp. 741, 759) 145

17. The hunter and his wooden wife (notes, p. 744) 152

18. riucking Out Eyes (notes, pp. 746, 759) 154

19. Tlie spider and the widow's daughter (notes, pp. 747, 750) 158

20. Prince Snail (notes, pp. 747, 749) IGl

21. The Otter wlio married the princess (notes, pp. 747, 751) 106

22. The widow and her daughter (notes, pp. 747, 750) 172

23. The mink who married a.princess (notes, pp. 747, 762) 177

24. The chief who married the Robin and the Sawbill Duck (notes, p. 759) 179

25. The princess who rejected her cousin (notes, p. 767) 185

26. The bear who married a woman (notes, p. 747) 192

27. The prince who was taken away by the spring salmon (notes, p. 770). . 192

28. The town of Chief Peace (notes, p. 779) 207

29. Sucking Intestines (notes, pp. 634, 781) 214

30. Burning Leggings and Burning Snowshoes (notes, p. 781) 216

31 . Hakiula'q (notes, p. 783) 221

32. The prince who was deserted (notes, p. 783) 225

33. The princess and the mouse (notes, pp. 747, 791) 2^2

34. The young chief who married his cousin (notes, p. 792) 238

35. The story of Asdi-wa'l (notes, p. 792) 243

36. Waux, the son of Asdi-wa'l (notes, p. 792) 243

37. The blind G ■it-q!a'°da (notes, p. 825) 246

38. Local winter in G-it-q!a'°da (notes, p. 829) 250

39. The drifting log (story of the Eagle Clan) (notes, p. 831) 253

40. The story of AsdUda and Omen (story of the Eagle Clan) (notes, p. 832). 200

41. Explanation of the beaver hat (story of the Eagle Clan) (notes, p. 834). 270

42. The Water Being who married the princess (story of the Gauha'da)

(notes, p. 834) 272

43. The Story of Part Summer (story of the Ganha'da) (notes, p. 834) 278

44. Explanation of the abalone bow (story of the Ganlia'da) (notes, p. 835) . 284

45. Story of GunaxnesEmg-a'd (story of the Ganha'da) (notes, pp. 747, 835). 235

46. Story of the Ganha'da (notes, p. 846) 285

47. G'it-na-gun-a'ks (story of the G'ispawadwE'da) (notes, p. 846) 285

48. The four chiefs and Chief Grizzly Bear (story of the G'ispawadwE'da)

(notes, p. 847) 292

49. Gau'6 (story of the G'ispawadwE'da) (notes, p. 847) 237

50. Storj' of the G'ispawadwE'da (notes, p. 855) 237

51. Tsaiida and Halus (story of the Wolf Clan) (notes, p. 855) 297

52. Story of the Wolf Clan (notes, p. 857) ; 306

53. The Prince and Prince Wolf (story of the Wolf Clan) (notes, pp. 759,

858) 317

54. The ghost who fought with the great shaman (notes, p. 859) 322

55. Great Shaman (notes, p. 859) 331

56. Story of the ghost (notes, p. 860)... 3.36

57. The man who bound up his wrinkles (notes, p. 860) 339

CONTENTS 35

I. Tsimshian myths — Concluded. Page

58. The brothers who visited the sky (notes, p. 861) 344

59. Six hunters (notes, p. 861) 345

60. The Land Otter (notes, p. 862 ) 345

61. Tlie dehige (notes, p. 862;) 346

62. The cannibal (notes, p. 863) 350

63. Origin of the cannibals (notes, p. 863) 353

64. Story of the Wolf Clan (notes, p. 863) , 354

Supplement: Three war tales*. 355

(1) Fights between the G-i-8pa-x-Ia'°l8 and the G-it-dzi'° 355

(2) War between the Tsimshian and the Tlingit 370

(3) War between the Haida and the G'i-spa-x-l;V°ts 380'

n. Description of the Tsimshian, based on their mythology 393

Introductory 393

Towns, houses, household goods, and manufactures 394

Dress and ornament 398

Fishing, hunting, and food-gathering. 7 398

Food 404

Travel 407

Playing and gambling : 409

Quarrels and war 410

Social organization 411

Family life 419

Chiefs, attendants, slaves, council 429

Visitors and festivals 437

Marriage and death 440

Ethical concepts and emotional life . 443

Religious and magical practices 448

Current beliefs 452

Mythical concepts 453

Shamanism 473

III . Tsimshian society 478

Social organization 478

Comparative notes on the social organization of the Tsimshian 515

Birth, marriage, and death 530

Burial 534

War 536

The potlatch 537

Religion 543

Secret societies 546

Shamanism 558

IV. Comparative study of Tsimshian mythology 565

Introductory 565

1. The Raven and Transformer myths of the Northwest coast 567

The Raven mj-lh 567

Transformer myths 586

Introductions of Transformer tales 586

Transformer myth of northern Vancouver Island 589'

Transformer myths of the west coast of Washington 597

Transformer myths of the Gulf of Georgia and Fraser River 601

Transformer myths of the Shuswap and Chilcotin filO

Tlie myths of Hog Fennel and Old One 615

Comparison of Cultiu-e-Hero tales of the Northwest coast 618

36 COXTEXTS.

IV. (>)mparative study of Triinisliiau mythology — Concluded.

1. The Raven and Transformer myths of the Xortliwe.st coast — Concluded. Pago

The Raven myth of the TsimsWan 620

Introduction to the Raven myth G21

Raven's adventures (see p. 33) 641

Additional ad\enture8 651

Raven ohtains fresh water G51

Raven paints the birds 664

Raven carves salmon out of varfcus kinds of wood 666

Raven marries the dead twin 667

Raven alxhicts the daughter of the salmon chief 671

Raven gets the soil 674

A^Tiy Crow and Raven are Idack 677

Raven and Eagle gather red and bla<k rod 692

Raven marries Hair-Seal-Woman 702

Raven steals salmon eggs 705

Raven steals his sisters' berries 705

Raven's gizzard is torn out 706

Raven kills the seals 706

Raven pretends to l)e dead 706

Raven burns hia sister's groins 707

Raven deserts Master Fisherman on a lonely island 710

War with the Thunderliird ,711

Wren kills the Bear 718

Raven pulls off the arm of a chief 719

Raven is set adrift 720

Tsimshian myths Nos. 2-63 (see p. 34 ' 723

Nass myths 863

The Wolves and the Deer 863

The stars 863

\\'ar between the dwarfs and the birds 867

Ts'ak- 868

Growing Up Like One ^\Txo Has A Cirandmother 869

She Who Has A Labret On One Side 870

The Sqturrel 870

TsEgu'ksk" 870

Tlie spirit of sleep 871

The owl 871

The boys who became supernatural beings 871

Conclusion 872

Appendix I. Bellabella and Xootka tales 883

Appendix 1 1 . Summary of comparisons 936

Appendix III. List of Tsimshian proper names and place names 959

Appendix IV. Glossary 967

Appendix V. Index to references 980

ILLUSTRATIONS

Plate 1 . House at Port Simpson 506

2. Houses at Port Simpson 506

3. House-posts at GntsIala'sEr (after G. T. Emmons i 506

FinuRE 1. Rear elevation of house - 46

2. Plan of house 47

3. Front elevation of licmse 48

4 . Stone maul 49

5. Stone adze 49

G. Box made of bent wood 50

7. Large box for keeping blankets 51

8. Food tray 52

9. Cedar-bark mat 52

10. Painted hat made of spruce root 52

1 1 . Halibut hook 53

12. Fish club 53

13. Bow 53

14. Stone mortar '. 54

15. Painted skin blanket < 54

16. Legging with porcnipine-cniill embroidei-j' 55

17. Painted apron with embroidery 55

18. Legging with porcupine-quill embroidery ornamented with puflSn

beaks 56

, 19. Spoon made of mountain-goat horn 56

20. Ladle made r>f mountain-sheep hrirn 57

21 . Large copper plate 57

22. Mask inlaid with haliotis shell 539

23. Head ma.«k attached to frame set with sea-lion bristles, and vdth

trailer ornamented with weasel skins 540

24. Chief's rattle 541

BIBLIOGRAPHY

Adam, Leonhard. Stammesorganisation uiid Hauptlingstum der Haida und Tsim-
shian. ZeitschriftfiiT vergleickendc RcchUwissenschaft, xxx, 1913, pp. 161-268.

Boas, Franz. 1. Fourth to Seventh, and Ninth to Twelfth Reports on the North-
Western Tribes of Canada. Reports of British Association for the Advancement of
Science: 1888, pp. 233-255; 1889, pp. 797-893; 1890, pp. 553-715; 1891, pp. 407-
449; 1894, pp. 453-463; 1895, pp. 522-595; 1896, pp. 569-591; 1898, pp. 628-688.

2. Die Tsimshian. Zeitschriftfiir Ethnologie, xx, 1888, pp. 398-405.

3. Notes on the Eskimo of Port Clarence, Alaska. Journal of American Folk-
lore, vn, 1894, pp. 205-208.

4. Indianische Sagen von der Nord-Patifischen Kilste Amerikas. Berlin,

1895.

5. The social organization and the secret societies of the Kwakiutl Indians.

Report of U. S. National Museumfor 1S95, pp. 311-738. Washington, 1897.

6. The decorative art of the Indians of the North Pacific coast. Bulletin of

American Museum of Natural History, ix, pp. 123-176. New York, 1897.

7. Tsimshian texts. Bulletin 27 of the Bureau of. American Ethnology. Wash-
ington, 1902.

8. arui Hunt, George. Kwakiutl texts. — I. Publications of the Jesup N'orth

Pacific Expedition, in. Leiden and New York, 1902 and 1905.

9. and Hdnt, George. Kwakiutl texts. — II. Ibid., x. Leiden and New

York, 1906.

10. Eine Sonnensage der Tsimschian. Zeitschrift fiir Ethnologie, XL, pp.

776-797. Berlin, 1908.

11. The Kwakiutl of Vancouver Island. Publications of the Jesup N'orth Pacific

Expedition, v, pp. 301-522. Leiden and New Y'ork, 1909.

12. Kwakiutl tales. Columbia University Contributions to Anthropology, n.

Leiden and New York, 1910.

13. Tsimshian texts, new series. PublicatioTis of the American Ethnological

Society, ni. Leiden and New York, 1912.

14. Traditions of the Ts'Ets'a'ut. Journal of American Folh-Lore. ix. pp.

257-268; x. pp. 35-48.
15. The mythology of the Bella Coola Indians. Publications of the Jesup

North Pacific Expedition, i, pp. 25-127. Leiden. 1898.

16. Chinook texts. Bulletin iO of the Bureau of Ethnology, Washington, 1894.

17. Kathlamet texts. Bulletin 26 of the Bureau of American Ethnology, Wash-

ington, 1901.
Chapman, Rev. John W. 1. Notes on the Tinneh Tribe of Anvik, Alaska. Congris

International des Americanistes, xv Session, ii, pp. 1-38. Quebec, 1907.
2. Ten'a texts and tales. Publications of the American Ethnological Society,

VI. Leiden and New York, 1914.
Dawson, George M. 1. Report on the Queen Charlotte Islands, 1878. Appendix A,

On the Haida Indians of the Queen Charlotte Islands. Geological Survey of

Canada, Reports of Progress for 1S7S-1S79. Montreal, 1880.
2. Notes on the Indian tribes of the Yukon district and adjacent northern

portion of British Columbia. Annual Report of the Geological Survey of Canada,

1887, pp. 191B-213B.
Deans, Jambs. Tales from the totems of the Hidery. Archives of the International

Folh-Lore Association, ii. Chicago, 1899.

40 BIBLIOGRAPHY

DoRSEY, G. A. The geography of the Tsimshian Indians, American Antiquarian,

1897, pp. 276-282.
Emmons, George T. 1. The basketry of the Tlingit. Memoirs of the American

Museum of Natural History, in, pp. 229-277. New York, 1903.

2. The Chilkat blanket. Ibid., pp. 329-101. New York, 1903.

3. The Kitselas of British Columbia. American Anthropologist, n. ^^., xiv,

1912, pp. 467-471.

4. The Tahltan Indians. Universitij of Pennsylvania, The Museum, Anthro-

pological Publications, iv, pp. 1-120.
Erman, a. Ethnographische Wahrnehmungen und Erfahrungen an den Kiisten

des Berings-Meeres. Zeitschriftfilr Ethnologic, ii, 1870, pp. 295-327, 369-393; in,

1871, pp. 149-175, 205-219.
Faer.^nd, Livingston. Traditions of the Chilcotin Indians. Publications of t)ie

Jesup North Pacific Expedition, ii, pp. 1-54. New York, 1900.
GoLDER, A. F. TUngit myths. Journal of American Folk-Lore, xx, 1907, pp. 290-295

(a translation, without credit, of Vemiaminoff's Tlingit Tales [see Erman, above] ).
Haedisty, William L. The Loucheux Indians. Annual Report of the Smithsonian

Institution for the yeax 1866, pp. 311-320. Washington, 1872.
Hill-Tout, C. 1. "Sqaktktquarlt," or the benign-faoed, the Cannes of the Ntlaka-

pamuq, British Columbia. Folk-Lore. x, 1899, pp. 19.5-216.
2. Studies of the Indians of Briti.sh Columbia. Report of the sixty-ninth

meeting of the British Assooiation for the Advancement of Science, pp. 497-58-1.

Dover, 1899.
3. Notes on the Sk'qo'mic of British Columbia. Report of the seventieth

meeting of the British Association for the Advancement of Science, pp. 472-549.

Bradford, 1900.
4. Report on the ethnology of the Si'ciatl of British Columliia. Journal of

the A7ithropological Institute of Great Britain and Ireland, xxxiv, 1904, pp. 20-91.
5. Report on the StsBe'lis and Sk"au'lits trilie.'* of the Halkome'lEm division of

the Salish of British Columliia. Ibid., pp. 311-376.

6. Report on the ethnology of the StlatlumH of British Columbia. Ibid..

XXXV, 1905, pp. 126-218.
7. Report on the ethnology of the southeastern tribes of Vancouver Island.

British Columbia. Ibid., xxxvii, 1907, pp. 306-374.
Jette, Rev. PiiRE Jule.s. 1. L'Organisation sociale des Ten'as. Congres Inter-
national des Amcricanistes, xv session, i, pp. 39.5-409. Quebec, 1907.
2. On Ten 'a folk-lore. Journal of the Anthropological Institute, xxxvni,

pp. 298-367. 1908.
Krait.se, Aurel. Die Tlmkit-Indiiincr. Jena, 1885.
LiJTKE, Feodor. Voyage autour du monde, 1826-1829. Partie historiquo. 3 vols.

Paris, 1835.
Mayne, R. C. Four years in British Columbia and Vancouver Island. London,

1862.
Nelson, E. W. The Eskimo about Bering Strait. Eighteenth Annual Report of the

Bureau of American Ethnology, pp. 3-518.
Petitot, Emile. Traditions indiennes du Canada Nord-Ouest.' Paris, 1886.
Shotridge, Louis and Florence. Notes on the Chilkat, The Museum .fournal,

University of Pennsylvania, iv, pp. 81-103. 1913.
SwANTON, John R. 1. Haida texts and mylh.'i. Bulletin J9 of the Bureau of Amervan

Ethnology. Washington, 1905.
2. Contributions to the ethnology of the Haida. PublieatJons of th' .Tcsup

North Pacific Expedition, v, part I. Leiden and New York, 1905.
3. Haida texts — ^Masset dialect. Ibid., x, part ii. Leiden and New York,

1908.

BIBLIOCiKAPHY 41

SwANTON, John R. 4. Social condition, beliefs, and linguistic relationship of the
TlLngit Indians. Twenty-sixth Annual Report of the Bureau of American Ethnology,
pp. 391-485. Washington, 1908.

5. Tlingit myths and texts. Bulletin ■i9 of the Bureau of American Ethnology.

Washington, 1909.

Teit, James. 1. Notes on the Tahltan Indians of British Columbia. Boas Anni-
versary Volume, p. 348 New York (G. E. Stechert), 1906.

2. Traditions of the Thompson River Indians of British Columbia. Memoirs of

Ike American Folk-Lore Society, vi. 1898.

3. Mj'thology of the Thompson Indians. Publications of the Jesup North

Pacify Expedition, vui, pp. 218 et seq. Leiden, 1912.

4. The Shuswap. Ibid., n, pp. 44.3-789. Leiden, 1909.

5. The Lillooet Indians. Ibid., n, pp. 193-300. Leiden, 1906.

WiLLOUGHBY, C. C. A ncw type of ceremonial blanket from the northwest coast.
American Anthropologist, n. s., xii, 1910, pp. 1-10.

ALPHABET

a short a with a strong leaning toward e, the strength of which depends

largely upon the following consonant. Before m, n, w. the a is fairly
pure, like the continental a. Before ?, i, i', it is almost &.

a long sound, always produced wilh retracted lips, and therefore more

like a in German Bar.

,\ distinctly sonant, but more strongly articulated than in English.

E obscure, weak e, as in flower.

e continental e with glide toward continental i.

g' distinctly sonant, anterior palatal, with affricative glide toward y,

more strongly articulated than English g.

g distinctly sonant, middle palatfd, like English g in good, but more

strongly articulated.

g the analogous velar sound.

h as in English.

', I continental i.

i open i, as in fti7L

h', h'! surd and fortis of g' .

k, h! surd and fortis of g.

q, q! surd and fortis of g.

I sonant I, with full glottal articulation and long continued.

I! the same, with great stress of articulation.

m ^ . as in English.

m! the same, with great stress of articulation.

n with fuller glottal articulation than in EngUsh.

n! the same, with great stress of articulation.

o, 0 as in note, short and long.

6 like o in German voll.

d like aw in law.

p, p! surd and fortis of 6.

r a very weak, strongly sonant, middle palatal trill.

« the tip of the tongue is turned up and touches the palate just behind

the alveoli. The teeth are closed, and the air escapes laterally. The
acoustic effect is intermediate between s and sh

t, l! surd and fortis of d.

u, u like 00 in root,- short and long.

w as in Engli-sh, but more strongly sonant.

w! the same, with greater stress of articulation.

X ." velar spirant, like ch in Gennan Bach.

y as in year, biit more strongly sonant, with full breath.

y! the same, with greater stress of articulation.

dz. Is, ts! affricative sonant, surd, and fortis, with jmrer s sound than the .■!

described before.

o indicates parasitic vowels which accompany some short and all long

vowels. These are weak glottal stops with the timbre of the preced-
ing vowel, d", for instance, sounds almost like a.i (where .4 indicates
a very weak a), i" like ii, e" like ei. After short vowels, the sound
resembles a weak glottal stop.
42

TSIMSHIAN I\rYTHOLOGY

By Franz Boas

BRIEF DESCRIPTION OF THE TSIMSHIAN*
Culture Areas

The North Pacific coast is inhabited by a number of distinct tribes,
whose culture is fairly uniform. We may distinguish three groups of
tribes — the northern gi'oup, which embraces the Tlingit, the Haida,
and the Tsimshian; the central group, which includes the KwakiutI
tribes and the Bellacoola; and the southern group, to which belong
the Coast SaUsh and the Nootka. Among the last-named group the
characteristic traits of North Pacific coast culture are weakest, whUe
in the first group they are most strongly developed. In the following
pages I shall give a very brief description of the material cidture of
the tribe, confining myseK, however, to tJiose points that may help
give the proper background of the life to which the myths and
talcs refer. A fuller discussion of social customs, social organization,
and rchgion, as well as a description of the life of the people as it
appears in their tales and traditions, will be given later (see p. 393).

Name

The TsimsMan, who are the subject of the following sketch, take
their name from the Skeena River, on which they dwell. In their
own language this river is called K-sia'n, and they call themselves
TslEm-sia'n. TsIeth- is a nominal prefix, signifpng "the inside of a
thing;" the initial k- of K-sia'n is a prefix indicating place names; so
that the word would mean "Inside Of The Skeena River." The loca-
tive prefix 1c- occms in the names of almost all the rivers of this area,
as in R-lo'sEins ("Nass River").

The Thngit of Alaska call the Tsimshian Ts.'otsxE'n (a phonetic
modification of the word Ts! Em.-sia' n, m being absent in Tlingit), the
Bellacoola call them slxl'mx-, the BcllabcUa designate them as Gwe'tEla
("Northerners"). The Haida call each tribe by its own proper name.

1 The notes on the Tsimshian contained in the Fifth Report on the North-Western Tribes of Canada
(Boas 1, 1889), pp. 797-893, and those given in the Eleventh Report (Boas 1, 1S96), pp. 5S0 et seg., are em-
bodied iu their entirety in the following description. It abo contains the notes on the Nisqa'^ (so far as
they were not reprinted in Boas 5, pp. 651-660, 733) given in the Tenth Report (Boas 1, 1895;, pp. 569-
5S3. (See Bibliography, pp. 39 et seg.) Wherever the data given here differ from the earlier descriptions,
the latter are superseded.

44 TSIMSHIAN MYTHOLOGY [eth. an.v. 31

The Tsimshian call the southern Tlingit G-id-gane'dz; the Ilai'da,
Haida; the Xa'isla (the most northern branch of the Kwakiutl
tribes), G'it'.ama't; tlie G'imanoi'tx (the branch of this tribe hving
on Gardner Channel), G-it-ld'°p; the Bellabclla, Wuisda'.

Material Culture

The Tsimshian, who belong to the northern group of tribes, uihabit
the valleys of Nass and Skeena Rivers and the chamiels and islands
southward as far as Milbank Sound. They are fishermen, who subsist
pai-tly on the salmon that ascend the rivers of the coast in great num-
bers; partly on deep-sea fishery, which is prosecuted on the codfish
and halibut banks off the coast. At the same time they hunt seals
and sea lions, and use the whales that drift ashore. The people of the
villages along the river courses and deep fiords of the mainland are
also energetic hunters, who pursue particularly the mountain goat,
but also the bear and the deer. Vegetable diet is not by any means
unimportant. Large quantities of berries are picked in summer and
preserved for winter use in the form of cakes. The sap of the hemlock
and some species of kelp are also dried and stored away for use in the
winter season. The olachen is sought for eagerly, and early in spring
all the subdivisions of the Tsimshian tribe assemble on Nass River,
which is the principal olachen river of the northern part of the coast.
This fish is caught particularly (m account of its oil, which is tried
out and kept in boxes.

Mr. Duncan, the well-known missionary to the Tsimshian, gives
in one of his letters the following description of the preparation of
olachen, as witnessed by him at- Xass River:'

"In a general way,"' he says, ''I found each house had a pit near it, about throe
feetdeepandsixoreightinchessquare, filled with the little fish. I found some Indians
making boxes to put the grea.se in, others cutting firewood, and others (women and
children ) stringing the fish and hanging them up to drj' in the sun; while others, and
they the greater number, were making fish grease. The process is as follows: Make
a large fire, plant four or five heaps of stones as big as your hand in it; while these are
heating fill a few baskets with rather stale fish, and get a tub of water into the house.
When the stones are red-hot bring a deep box, about 18 inches square (the sides of
which are all one piece of wood i, near the fire, and put about half a gallon of the fish
into it and as much fresh water, then three or four hot stones, using wooden tongs.
Repeat the doses again, then stir the whole up. Repeat them again, stir again; take
out the cold stones and place them in the fire. Proceed in this way until the box is
nearly full, then let the whole cool, and commence skimming off the grease. While
this is cooking, prepare another boxful in the same way. In doing the third, use,
instead of fresh water, the liquid from the first box. On coming to the refuse of the
boiled fish in the box, which is still pretty warm, let it be put into a rough willow-
basket; then let an old woman, for the purpose of squeezing the liquid from it, lay
it on a wooden grate sufficiently elevated to let a wooden box stand under; then let

1 l^uoteii by .Maync, pp. L'.54-2.').i, from a letter to the rhiirch Missionary Society.

Bo.vs] BRIEF DESCRIPTIOX OF THE TSIMSHIAN 45

her lay her naked chest on it and press it with all her weight. On no account must
a male undertake to do this. Cast what remains in the basket anywhere near the
house, but take the liquid just saved and use it over again, instead of fresh water.
The refuse must be allowed to accumulate, and though it will soon become putrid
and change into a heap of creeping maggots and give out a smell almost unbearable,
it must not be removed. The tilth contracted by those engaged in the work must
not be washed off until all is over, that is, until all the tish are boiled, and this will
take about two or three weeks. .-Vll these plans must be carried out without any addi-
tion or change, otherwise the fish will be ashamed, and perhaps never come again.
So," concludes Mr. Duncan, 'think and act the poor Indians."

Clams are dug on the beaches and are dried for winter use. This
work devolves on the women; in olden times it was done by women
and slaves. Mavne fp. 254) describes their preparation as follows:

When a large quantity of these clams has been collected, they make a pit, eight or
ten feet deep; a quantity of firewood is put in the bottom, and it is then filled up
with clams; over the top is laid more firewood, and the whole is covered in with fir
branches. In this way they are boiled for a da\- or more, according to circumstances.
When cooked, they are taken out of the shells, spitted on sticks, three or four feet
long, and exposed to the sun to dry. after whirli they are strung on strips of the inner
cypress bark or pliable reeds, and put away for the winter store. When the Indians
return to their winter villages they are strung along the beams, forming a sort of
inner roof.

A favorite dish is snow mixed witli oil. This dish is described by
Mayne (p. 252) as follows:

The Indians have a favorite dish at their feasts, which appears to answer to the carv'a
of the South Sea Islands. They bring <'anoe-loads of snow and ice, and with these
ingredients are mixed oil. and molasses if they have it; the slaves and old women
being employed to beat it up, whii'h they do in large bowls, until it assumes the
appearance of whipped cream, when all attack the mess with their long wooden spoons.

[Pp. 255-256] The sea-cucimiber, so well known in the South Seas as the Trepang
or Beche de Mer {Holothuria tubulosa) is . . . boiled and eaten fresh. . . .

The lichen (L. jubatvs) which grows on the pines, is also prepared for food. Twigs,
bark. etc.. being cleared from it, it is steeped in water till it is quite soft; it is then
wrapped up in grass and leaves to prevent its being burnt, and cooked between hot
stones. It takes 10 or 12 hours cooking, and when done, while still hot. it is prcs-sed
into cakes. Berries when f-.esh are eaten in a way we should hardh' appreciate —
viz, with seal oil!

Hunters used bow and arrow and the spear, and in traveling over
moun.tains they carry a long mountahi stick, provided at the tip with
a horn of the mountain goat.

It seems that in former tunes it was difficult to lay by enough food
for the whole year, and there seem to have been periods of famine
toward the end of the whiter before the appearance of the olachen.
This feature is quite prominent in the tales of the Tsimshian, much
more so than in the tales of the neighboring tribes.

The industries of the Indians are based to a great extent on the
occurrence of the yellow and red cedars. The wood of the red cedar,
which is easily split, is worked into planks, which serve for building

TSIMSHIAN MYTHOLOGY

[BTH. ANN. 31

houses, and which are iit ilized in a great variety of ways by the native
woodworker. The bark of the red cedar is also used extensively for
making matting, baskets, and certain kinds of clothmg. Strong ropes
are made of twigs of the cedar, while others are made of twisted cedar
bark. Formerly blankets were woven of the inner bark of the yellow
cedar, which was sliredded and softened by careful beating, and then
woven by a simple method of twining. The wool of mountain goats
was also spun and woven.

It may be said that the salmon and cedar are the foundations of
Northwest coast culture.

Part of the year the Indians live in permanent villages. These
villages consist of large wooden houses built of cedar planks and
arranged in a row facing the sea. A street is leveled in front of the

'^/^////^/Pp:y7/Z'7P^^^^

FjG. 1. Rear elevation of house.

houses, and the canoes are placed on runways on the beach in front
of the village. Tradition tells of villages of several rows of houses.
In olden times the houses of the Tshnshian were of moderate size,
probably about tliirty feet square. The following description is based
on the observation of a few houses seen in the village of the G'lt-qxa'la
in 1894 : ' Wliile the house of the Haida ^ generally has on each side of
the central Ime three heavy beams which support the roof, the house
of the Tsimshian and of the Kwakiutl has only one pair of heavy
beams, one on each side of the doorway. In the Kwakiutl house
these two beams, which rest on heavy posts, stand no more than six
feet apart.* In the houses of the Tsimshian and Nlsqa'^ (figs. 1-3)
they stand about halfway between the central line and the lateral

'Boas 1,1806, pp. £80-£83.

2 See G. M. Dawson, Report of Profiresx, Geological Survey of Canada, 1S7S-79 (pis. Ill, IV, V).
a The Social Organization and the Secret Societies of the Kwakiutl Indians (Rep. U. S. Nat. Mm. for
1S9S, pp. 316rtsf?.).

BOAS]

BRIEF DESCRIPTION OF THE TSIMSHIAN

walls. The house of the Tlingit, as represented by Shotridge/ is
very much like the Tsimshian house, except in minor points. The
posts are still farther apart than in the Tsimshian house. This
arrangement necessitates that provision be made for a ridge beam.
The heavy beams B rest on the uprights U, which are seldom carved.
On top of the beams three or four supports S are laid, on which rests
the ridge beam R. The latter consists of two parts, leaving a space
in the middle for the smoke hole. Sometimes, but not regularly, two
additional beams R' rest on these supports. In a few cases the central
ridge beam is then supported by a smaller support S'. The lower end

Oc u

Fig. 2. Plan of house.

of the roof is either arranged as shown in figures 1 and 2 or as indi-
cated in figure 3. In the former case the roof supports are separate
from the walls; beams V are laid on the uprights C, and the roof
boards rest on the beams R, B, and V. In the latter case (fig. 3) the
corner post P is connected with the rear corner post by a square beam
which supports the lower ends of the roof boards. The walls of the old
houses consist of horizontal planks of great width. The thick base
planks of the front, rear, and sides (figs. 2, 3) are grooved, and the

' Shotridge, pp. S6 el scq.

TSIMSHIAN MYTHOLOGY

[ETH. ANN. 31

tbmner planks are let into these grooves. The two top moldmgs of
the front are also thick planks, which are grooved. Over the door D
is a short, heavy plank, on which rests a single thinner vertical plank.
The construction of the back may be seen in figure 1. wSometimes the
houses are built on steep banks, so that only the rear half is built on
the ground. In this case a foundation of heavy cedar trees is built.
A short log is placed with one end in the bank, the butt end standing
out toward the beach, where the side wall is to be. Another log is
placed in the same manner where the second side wall is to be. A
third heavy log is placed over the butts of the two projecting logs.
Then two more logs are put on top of the fu-st pair with their ends
in the banlc, and thus a foundation is built up to the level of the
embankment. This is cdvored with a platform, and the house is

Fig. 3. Front elevation of house.

built about eight or ten feet back from its outer edge, so that the
platform forms the front portion of the floor of the house as well as
a Slimmer seat in front of the house door.

The fireplace was in the center of the house, just under the smoke
hole. In the daytime the people lived on the floor of the house. The
seat of the house owner was in the rear of the fire. Guests used
to sit by the side of the fire. The beds were arranged on a platform
that ran all around the walls. Provisions were also kept partly on
this platform, partly on shelves, wliich were suspended from the beams
and rafters. Sometimes young people had their bedrooms on such
shelves. According to tracUtion there were some houses that had more
than one platform, and in which the floors were ([uite deeply excavated.

The building of a house of this type required considerable skLU in
woodworking.' In former times the Indians felled large trees by

For detailed descriptions of the industries of the Coast Indians see Boas 11.

boas]

BRIEF DESCRIPTION OF THE TSIMSHIAN

means of stone claisels, stone axes, and fire; but the planks used for

house builchng were usually split off from a live tree by cutting deep

notches into the trunk at appropriate distances and then splitting off

pieces from the tree by means of large wedges, wluch were driven with

long-handled stone mauls (fig. 4) ; while on the

southern part of the coast hand hammers were

used. After the planks had been split off, they

were smoothed by means of stone or bone adzes

(fig. 5). For very fine work the process of

smoothing was continued until the surface of the

plank had reached a liigh degi'ee of finish. The

planks and boards were finally polished off' with

grit stones and dogfish skhi. The art of mak-
ing household utensils from thin planks of this

kind had reached a high degi'ee of perfection.

The method pureued was that of kerfiug the

planks and of bending, after having subjected

the wood to a steam bath. In tliis manner the

sides of boxes and buckets were made. These

were fastened to a wooden bottom either by

means of pegs or hj sewmg with twisted cedar

twigs (fig. C).

Water-tight boxes were secured by calking the

joints. Largo boxes of this ty])e (fig. 7) were

used for storing provisions, blankets, etc.;

smaller water-tight boxes, for cooking food, the

box being filled with water, wliich was then

heated by means of red-hot stones.

Food trays (fig. 8) were made of large blocks of wood hollowed

out by means of. cliisel and ax and finished with a crooked

knife, the handle of which fitted the hand nicely.

One of the best prod-
ucts of the woodwork of
the natives of tliis region
is the dugout canoe, which
is made of cedar, hollowed
out, and worked down to
an even thickness. After
the cedar has been hol-
lowed out, it is steamed

and tlieii spread, and thus large canoes are made of graceful form

and capable of \\'ithstanding a heavy sea.

The basketry of the Tsimshian is not elaborate. Simple or twilled

woven matting is made of wide strips of cedar bark (fig. 9). Water-
50633°— 31 ETH— 16 4

Fig. I. .Stone maul.

Fig.

TSIMSHIAN MYTHOLOGY

[BTH. ANN. 31

tight baskets and hats are woven of twined spruce-root work (fig. 10;
see also illustrations of such basketry in Emmons 1). To a certain
extent spruce-root basketry takes the place of the small boxes which
are exclusively used on the southern part of the coast for carrying
water. Baskets made of woven cedar bark are largely used for stor-
age of provisions, for keeping blankets, for box covers, for holding
spoons, and for beiTying.

For fishmg, hooks and harpoons are employed. For halibut fishiag
a tackle is used with a crosspiece made of a light twig, to each end of
which a hook is tied (fig. 11). After the fish is landed it is killed

Fig. 0. a. Box made of bent wood. 6, Front of box.

with a carved club (fig. 12). A great variety of forms of fish traps
are found, in which large quantities of salmon are secured durmg the
summci- months. Traps are also used for secm-mg land game. Small
fur-bearing animals, as well as larger game, as bears and deer, are
trapped in this manner.

The bow (fig. 13) is of simple construction. It is made of a single
piece of yew wood, with slightly curved back, flat belly, and narrow,
round gi'ip. The arrows are carried in a wooden quiver. Arrows
with detachable heads were used for hunting sea otter, while land
game was hunted with aiTows having bone points.

BOAS] BRIEF DESCRIPTION OF THE TSIMSHIAN 51

b
Fig. 7. a. Large box for keeping blaiUvets. ft, Front of box

TSIMSHIAIS^ MYTHOLOGY

[ETH. ANN. 31

Fig. 8. Food tray.

It would seem that in olden times, practically all along the coast, the
art of stone cliipping was not in use, while rubbed slate points and

pecked and battered
stone hammers and
stone niortars (fig.
14) were common.

While the men pro-
cm'e all the animal
food except shellfish,
the women gather
berries and dig roots
and shellfish. On Queen Charlotte Islands, and perhaps also among
the Tsimsliian, tobacco was raised in okhni times in gardens cleared

near the \-illages. The tobacco
was not smoked, but chewed
mixed with calcined shells.

In olden times the dress of the
Tsimshian consisted of a breech-
clout, oYcr which was worn a
blanket of fur or of dressed skin.
The front edges of blankets m«de
of dressed skins were painted
(fig. 15). Dressed skin was also
embroidered with porcupine
quills (figs. 16, 18), aUhough
this art was not as prominent among the coast tribes as it was
among the Indians t)f the interior. Wealthy people used expensive

Fig. 9. Ccchir-bark mat.

furs for making theii' blankets, while the poor used marmot skins.
On ceremonial occasions — that is, at festivals and potlatches — the

noASl

BRIEF DESCRIPTION OF THE TSIMSHIAN

leaders dressed much more elahorately. A painted or embroidered
apron (fig. 17) and leggings (figs. 16, IS) decorated in the same manner
were added to the blanket. The Tsimshian and Tlingit also wore
ornamental blankets of mountain-goat wool.' Aprons and leggings
were made of similar material. The ajiron
and leggings seem to have been parts of the
ceremonial costume worn at dances rather
than ordinary dress.

The children of the nobility were tat-
tooed on the back of the hands and on the
chest with designs representing theu' crests.
The helix of the ear was perforated foiu*
times; and large ear-ornaments made of
long tassels of wool, with square pieces of
abalone shell attached to them, were worn
pendant from these perforations. Teeth of
the killer whale were also worn as ear-
ornaments. The septum of the nose was
perforated, and a horizontal bar of bone, or a pendant made of
abalone shell or of the tooth of the killer whale, was worn as a nose-
ornament. The lower lips of women were perforated in the center,
and labrets were worn in tliis hole. Young girls wore a thin nail

Fig. 11. Halibut hook.

Fig. 12. Fish club.

with a head on the inner side. With increasing age the size of the
labret was increased, and old women wore large wooden plugs inlaid
with abalone shell. It is said that noble girls used to bite on a green-
stone pebble in order to wear downi their incisors.

Fig. 13. liow.

Weapons were, besides bow and arrow, dagger, spear, and club.
Wan-iors protected their bodies by means of armor made of rods or
slats and a loose outer armor of heavy hide. All of these were painted

1 See Emmons 2.

TSIMSHIAN MYTHOLOGY

IETH. ANN. 31

with the crest designs of the wearer. Greaves were worn over the
shins, and the head was covered wilh a hehnet.

Household utensils, canoes, and practically all objects utilized by
the natives, are elaborately decorated. This is true particularly of

__^ their woodwork. The style

of decoration is very char-
acteristic. Only anunal mo-
tives are applied, each design
generally consisting of a com-
bination of various parts of
an animal's body, whose
forms, although highly con-
ventionalized, are easily rec-
ognized. The conventional
type of this art is based
on the principle, so common
in the art of children and
of primitive people, of representing what appear to the artist
as the essential parts of the animal, with little regard to their
arrangement in space. This method of representation is developed
here to a high artistic perfection. In general, the artist endeavors

Fig. 14. stone mortar.

Fig. ir>. I'ainted skin blanket.

by distortion and dissection to fit the whole animal as nearly
as possible into the decorative field. This is frequently accom-
plished by splitting the animal in two, and by representing

BOAS]

BKIEF DESCRIPTION OF THE TSIMSHIAN

the two halves spread out; but many other processes are used. The
forms are expressed hi curved lines, and there is a tendency to utilize
oval fields, "which may he elaborated by a group of concentric or

Fig, 16. Legging with porcupine-quiU embroidery.

almost concentric elliptical or rounded designs. These peculiar
designs resemble eyes; and the Northwest coast art may be said to

Fig. 17. Painted apron *itli embroidery.

be characterized by the prevalence of the eye motive. The eye is
used with gi'eat frequency to indicate the joints of the body, the original
idea being evidently a representation of the ball-and-socket joint, the

TSIMSHIAN MYTHOLOGY

[ETH. ANN. 31

curved outline of the figure representing the socket, the inner field
the ball. These designs are done both in carving and painting.

Fig. is. Legging with porcupine-qiiill embroiJery ornamented with pufEn beaks.

The colors aj^plied are principally black and red,
although gi-een and blue also occur. Among the
Tsimshian and Tlingit the same kinds of designs
are used on blankets woven of mountain-goat wool
and cedar bark. The animals used for ornamenta-
tion are almost throughout those which play an
important part in the m3'tholog>' and m the beliefs
connected with the social organization of the tribe.
It is remarkable that geometrical designs are practi-
cally absent. Only among the Tlingit, where elabo-
rate decoration of spruce-root basketry occurs, does
a highly developed geometrical decorative art accom-
pany the more realistic art before described. It
seems probable, however, that this art has been
introduced thi-ough contact of the coast tribes with
the tribes of the mterior. The decoration resembles
the designs used in the porcupine-quill embroidery
of Athapascan tribes, and is executed in basketry
by a peculiar method of "false embroider^-." To
a limited extent, such geometric designs are used
in quill embroidery applied to leggings and other
articles of dress, and seem to have been used on old types of
blankets woven of mountain-goat wool. The realistic art, which is

Fig. 19. Spoon made of
mountain-goat horn.

boas]

BRIEF DESCRIPTION OF THE TSIMSHIAN

based on woodwork, is essentially a man's art; the geometric art,
which is based on basket and mat weaving, is a woman's art.'

The products of different parts of the country and of different
tribes were so varied, that a lively trade existed all along the coast.
The Tsimshian sold to the Ilaida, in
exchange for canoes, particularly
boxes of olachen oil, carved spoons of
mountain-goat horn (fig. 19) and
bighorn-sheep horn (fig. 20), wool
and woolen blankets. Dentalia,

Fig. Cl. Lcrsie copper plate.

plates made in
copper (fig. 21),
pot latches.

olden times of native
represented high values

Fig. lio. LaJle made of mutmtain-sheep
horn.

abalone shells, copper, and
slaves were also important
in intertribal trade. Dried
salmon, halibut, and other
kinds of staple food, were
also sold in exchange for
fimi and other valuables. It
is said that blankets made
of marmot skins sewed
together were a standard of
value. The curious copper
copper, later of imported
These were used only at

* For details in regard lu this subject see Boas b; Emmons 1. 2; Willoughby.

I. TSIMSHIAN MYTHS
1. Txa'msem (The Raven Legend)*

(l) ORIGIN OF txa'msem

At one time the whole woi'ld was covered with darlcness. At the
soutliern point of Queen Charlotte Islands there was a to-mi m which
the animals lived. Its name was Kmigalas.^ A chief and his wife were
living there, and with them a boy, their only child, who was loved
very much by his parents. Therefore his father tried to keep him
out of danger. He built for his son a bed above his own, in the rear
cf his large hoxise. He washed him regularly, and the boy grew up
to be a youth.

When he was quite large the youth became iU, and, being very sick,
it was not long before he died. Therefore the hearts of his ])arents
were very sad. They cried on account of their beloved chUd. The
chief invited his tribe, and all the (animal) people went to the chief's
house and entered. Then the chief ordered the chUd's body to be
laid out; and he said, "Take out his intestiues." His attendants laid
out the body of the chief's child, took out the intestines, burned them
at the rear of the chief's house, and placed the body on the bed which
his father had buUt for his son. The chief and the chieftauioss
wailed every morning under the corpse of their dead son, and his
tribe cried with them. They did so every day after the young
man's death.

One morning before daylight came, the chieftainess went again to
waU. She arose, and looked uji to where her son was lying. There
she saw a youth, bright as fire, lying where the body of their son had
been. Therefore she called her husband, and said to him, "Our
beloved child has come back to life." Therefore the chief arose and
went to the foot of the ladder wliich reached to the place where the
body had been. He went up to his son, and said, "Is it you, my
beloved son? Is it you?" Then the shinmg youth said, "Yes, it
is I." Then suddenly gladness touched the hearts of the parents.

The tribe entered again to console their chief and their chieftainess.
When the people entered, they were much surprised to see the shining
youth there. He spoke to them. "Heaven was much annoyed by
your constant wailing, so He sent me down to comfort your miads."
The great tribe of the chief were very glad because the prmce lived
again among them. His parents loved him more than ever.

1 Notes, pp. 634, 636.

2 rrobably Haida Kii'nxalas (see Swanton 2, p. 27S, town No. 31), the town of the Eagle family
Q!o'na qc'^awa-i.

BOAS] TSIMSHIAN MYTHS 59

The shining youth ate very little. He staid there a long time, and
he did not eat at aU; he only chewed a little fat, but he did not eat
any. The chief had two gi'eat slaves — a miserable man and his wife.
The great slaves were (called) Mouth At Each End. Eveiy morning
they brought all kiuds of food into the house. One day, when they
came in from where they had been, they brought a large cut of whale
meat. They threw it on the fu-e and ate it. They did this every
time they came back from huntmg. Then the chieftainess tried to
give food to her son who had come back to life, but he declined it and
lived without food. The chieftainess was very anxious to give her
son something to eat. She was afraid that her son would die again.
On the following day the shining youth took a walk to refresh himself.
As soon as he had gone out, the chief went up the ladder to where he
thought his son had his bed. Behold, thei'e was the corpse of his own
son! Nevertheless he loved his new child.

One day the chief and chieftainess went out to visit the tribe, and
the two great slaves entered, carryuig a large piece of whale meat.
They threw the whale fat into the fire and ate of it. Then the shinmg
youth came toward them and questioned the two great slaves,
asking them, "What makes you so hungry?" The two gi-eat slaves
replied, "We are hungiy because we have eaten scabs from our
shm bones." Therefore the shuiing youth said to them, "Do you
like what you eat?" Then the slave-man said, "Yes, my dear!"
Therefore the prmce replied, " I will also try the scabs you speak about."
Then the slave-woman said, "No, my dear! Don't desii-e to be as
we are." The prince repeated, "I wiU just taste it and spit it out
again." Then the male slave cut off a small piece of whale meat
and put in a small scab. Then the female slave scolded her husband
for what he was doing. "O bad man! what have you been doing to
the poor prince?" The shining prince took up the piece of meat
with the scab in it, put it into his mouth, tasted it, and spit it out
again. Then he went back to his bed. When the chief and the
chieftainess came back from theii- visit, the prmce said to his mother.
"Mother, I am very hungry." The chieftainess said at once, "Oh,
dear, is it true, is it true ?" She ordered her slaves to feed her beloved
son with rich food. The slaves prejiared rich food, and the youth
ate it all. Again he was veiy hungiy and ate everything, and the
slaves gave him more to eat than before.

lie did so for several days, and soon all the provisions in his father's
house were at an end. Then the prince went to every house of
his father's people and ate the provisions that were in the houses.
This was because he had tasted the scabs of Mouth At Each End.
Now the provisions were all used up. The chief knew that the pro-
visions of his tribe were almost exhausted. Therefore the great chief

60 TSIMSHIAN MYTHOLOGY [eth. ann. 31

felt sad and ashamed on account of what his son had done, for lie
had devoured almost all the provisions of his tribe.

Therefore the chief invited all the people in, and said, "I will send
my child away before he eats all our provisions and we lack food."
Then all the people agreed to what the chief had said. As soon as
they had all agreed, the chief called his son. He told him to sit dowai
in the rear of the house. As soon as he had sat down there, the chief
spoke to his son, and said, "My dear son, I shall send you away inland
to the other side of the ocean." ^ He gave his son a small round
stone and a raven blanket and a dried sea-lion bladder filled with all
kuids of berries. The chief said to his son, " When you fly across the
ocean and feel weaiy, drop this round stone on the sea, and you shall
find rest on it; and when you reach the mainland, scatter the various
kinds of fruit all over the land ; and also scatter the salmon roe in all
the rivers and brooks, and also the trout roe; so that you may not
lack food as long as you live in this world." Then he started. His
father named him Giant.

(2) ORIGIN OF D.\TrLIGHT^

Giant flew inland (toward the east) . He went on for a long time,
and finally he was very tired, so he dropped down on the sea the little
round stone which his father had given to him. It became a lai'ge
rock way out at sea. Giant rested on it and refreshed himself, and
took off the raven skm.

At that time there was always darkness. There was no daylight
then. Again Giant put on the raven skin and flew toward the east.
Now, Giant reached the mainland and arrived at the mouth of Skeena
River. There he stopped and scattered the salmon roe and trout roe.
He said while he was scattering them, "Let every river and creek
have all kinds of fish ! " Then he took the dried sea-lion bladder and
scattered the fruits all over the land, saying, "Let every mountain,
hill, valley, plain, the whole land, be full of fruits! "

The whole world was still covered with darkness. When the sky
was clear, the people would have a little light from the stars; and
when clouds were in the sky, it was very dark all over the land. The
people were distressed by this. Then Giant thought that it would
be hard for him to obtain his food if it were always dark. He
remembered that there was light in heaven, whence he had come.
Then he made up his mind to bring down the light to our world. On
the following day Giant put on his raven skin, wliich liis father the
chief had given to him, and flew upward. Finally he found the hole
in the sky, and he flew through it. Giant reached the inside of the
sky. He took off the raven skin and put it down near the hole of

1 Meaning to the mainland.— I*'. B. s Notes, p. 041.

boas]

TSIMSHIAX MYTHS 61

the sky. He went on, and came to a spring nea-r the house of the
cliief of heaven. There he sat down and waited. Then the chief's
daughter came out, carr^ying a small bucket in which she was about
to fetch water. She went down to the big spring in front of her
father's house. Wlien Giant saw her coming along, he transformed
himself into the leaf of a cedar and floated on the water. The chief's
daughter dipped it up in her bucket and di-ank it. Then she returned
to her father's house and entered. After a short time she was with
child, and not long after she gave birth to a boy. Then the oliief
and the chieftainess were very glad. They washed the boy regularly.
He began to gi-ow up. Now he was beginning to creep about. They
washed him often, and the chief smoothed and cleaned the floor of
the house. Now the child was strong and crept about every day.
He began to cry, " Hama, Tiama!" He was crying all the time, and
the great chief was troubled, and called in some of his slaves to carry
about the boy. The slaves did so, but he would not sleep for several
nights. He kept on cryuig, "llama, Tmrna! " Therefore the chief
invited all his wise men, and said to them that he did not know what
the boy wanted and why he was crying. He wanted the box that
was hanging in the chief's house.

Tliis box, in which the daylight was kept, was hanging in one corner
of the house. Its name was md. Giant had knowii it before he
descended to our world. The cMId cried for it. The chief was an-
noyed, and the wise men listened to what the cliief told them. Wlien
the wise men heard the child crying aloud, they did not know what
he was saying. He was cr^dng all the time, "Hama, Tiamu, Jiama!"

One of the mse men, who understood him, said to the chief, "He
is crying for the md." Therefore the chief ordered it to be taken
down. The man put it down. They put it down near the fii-e, and
the boy sat down near it and ceased crying. He stopped crying, for
he was glad. Then he rolled the md about inside the house. He did
so for four days. Sometimes he would carry it to the door. Now
the great chief did not think of it. He had quite forgotten it. Then
the boy really took up the md, put it on his shoulders, and ran out
with it. While he was running, some one said, "Giant is rumiing
away with the md!" He ran away, and the hosts of heaven pursued
him. They shouted that Giant was running away with the md. He
came to the hole of the sky, put on the skin of the raven, and flew
down, carrymg the md. Then the hosts of heaven returned to tlieir
houses, and he flew down with it to our world.

At that time the world was still dark.' He arrived farther up the
river, and went down river. Giant had come down near the mouth
of Nass River. He went to the mouth of Nass River. It was always
dark, and he carried the md about with him. He went on, and went

' Notes, p. 649.

62 TSIMSHIAN MYTHOLOGY [eth. axn. 31

up the river in the dark. A little farther up he heard the noise of
the people, who were catching olachen in bag nets in their canoes.
There was much noise out on the river, because they were working
hard. Giant, who was sitting on the shore, said, "Throw ashore
one of the things that you are catchhig, my dear people!" After
a while. Giant said again, "Throw ashore one of the things you are
catching!" Then those on the water scolded him. " Where did you
come from, great liar, whom they call Txa'msEm?" The (animal)
people knew that it was Giant. Therefore they made fun of him.
Then Giant said again, " Throw ashore one of the things that you are
catching, or I shall break the md!" and all those who were on the
water answered, "Where did you get what you are talking about,
you liar?" Giant said once more, "Tlirow ashore one of the things
that you are catching, my dear people, or I shall break the md for
you!" One person replied, scolding him. Giant had repeated his
request four times, but those on the water refused what he had asked
for. Therefore Giant broke the md. It broke, and it was dayhght.
The north wind began to blow hard; and all the fishermen, the
Frogs, were driven away by the north wind. All the Frogs who had
made fun of Giant were driven away down river until they arrived
at one of the large mountainous islands. Here the Frogs tried to
chmb up the rock; but they stuck to the rock, being frozen by the
north wnd, and became stone. They are still on the rock. The
lisliing Frogs named him Txa'msEm, and all the world had the day-
light.

(3) STONE AND ELDERBERRY BUSH '

TxamsEm went along up Nass River, and came to the place where
Stone and Elderberry Bush were quarrehng, discussing who should
give bh-th first. Stone wished to give bhth fu-st, and Elderberry
Bush also wished to give birth first. TxamsEm listened to what they
were saying. Stone said, "If I give birth first, then people will
live a long time; if you give bii'th fu'st, people will live a short time."
Giant went to the place where they were and looked, and, behold!
Stone had almost given birth to her child. Then he went to Elder-
berry Bush and touched her. He said, "Give birth first. Elder-
berry Bush." Then Elderberry Bush gave birth to her child. For
that reason people do not live many years. Because Elderberry
Bush gave birth to her child fust, man dies quicldy. If Stone had
given birth first to her child, it would not be so. That is what oiu-
people say. That is the story of Elderberry Bush's cliildren; and
theT.efore the Indians are much troubled because Stone did not give
birth to her children fu-st. For this reason the people die soon, and
elderberry bushes grow on their graves.

1 Notes, p. 603.

BOAS] TSIMSHIAN MYTHS 63

(4) OKIGIX OF FIRE '

Again TxamsEin went on, and the people began to multiply on the
earth. However, they were ilistressed because thej^ had no fire to cook
their food and to warm themselves in winter ; and Giant remembered
that they had fire m the village of the animals. Therefore he tried to
fetch it for the people. He started, wearmg his raven blanket which
his father, the cliief , had given to him before he left yonder. Soon he
arrived; but the people of his father's village refused to let him have
fire, and sent hun away from their town. He tried in every way to
get fire, but he failed, for the people would not let him have it.

Finally he sent one of his attendants, the Sea Gull, to carry a
message to the people; and this is the message the Sea Gull carried:
"A good-looking young chief will come soon to the people to have a
dance in your chief's house." Then the whole tribe made ready to
welcome the young chief. Then Giant caught a deer and skinned it.
At that time the deer had a long tail, like a wolf's taU. Giant tied
pitch wood to the long taU of the deer. He borrowed the canoe of
the great Shark, and they came to the village, where the chief had a
larsre fire in his house. The big Shark's canoe was full of crows and
sea guUs; and Giant was sitting in the center of the canoe, dressed in
his deer skia. Then all the people entered. They built a large fire,
larger than it had been before, and the great house of the chief was
full of his tribesmen. Then all the newcomers were seated on one
side of the large house, ready to sing. Soon the young chief began
to dance, and all his companions beat time with their sticks, and one
had a drum. They all sang a song, and some of the birds clapped
their hands, and they all sang together.

The Deer entered at the door. He looked around, and entered
leaping and dancing, and went around the large fire. Then all the
people were well pleased to see bim dance. Finally he struck his tail
over the fire, and the pitch wood on his tail caught fire. He ran out
with the firebrantl at his tail and swam on the water. Then all his
companions flew away out of the house. The great Shark canoe also
left. The people tried to catch the Deer, intending to kLU him. He
jumped and swam quickly, and the pitch wootl at his tail was burning.
When he arrived at one of the islands, he went ashore quickly,
struck a fir tree with his tail, and said, "You shall burn as long as the
years last." For that reason the ileer has a short black tail.

(5) txa'msem uses the sinews of the tomtit ^

TxamsEm walked along the seashore and saw a long mass of seaweed
way out at sea. There were veiy large sea eggs on it. TxamsEm was
anxious to eat them, but he could not get them because the seaweed

I Notes, p. 660. - N'otes, p. 655.

64 TSIMSHIAN MYTHOLOGY . [eth. ax.n. 31

was too far out to sea. Therefore he made up his miiad to invite in
all tlie people from the land and from the sea; and when all the guests
were in his house, TxamsEm spoke: "Friends, I have invited you in
because I want to borrow your sinews." All the people promised to
help him, and fu'st he took the sinew of the large whale. TxamsEm
threw it out to sea, trying to reach the large sea egg that he saw on
the long mass of seaweed which was floating on the sea. The whale
sinew, however, broke. He tried the smews of all the different
animals, one at a time, but none of them were satisfactory. Finally
he said , ' ' Whose sinews have I not tried yet ? ' ' Then the little Tomtit
stood up and said, "Sir, you may take my sinews;" and he took out
the sinews from his little belly and held them out to him. They
were as thin as spider web. When all liis smews were out, he said,
"Now, master, take hold of one end of my sinews and throw them
out where the long mass of seaweed is; then we shall get your sea
egg." TxamsEm could hardly hold the small sinew of the Tomtit.
Nevertheless he tried. Finally Tomtit took hold of one end of (the
rope made of) his own sinews, went down to the beach, and tlirew
(the rope made of) his own smews seaward to the place where the
long mass of seaweed was, and caught it. Then all the people pulled
at it, and the sinews of the little Tomtit were stronger than the sinews
of all the other animals. Soon TxamsEm had a large sea egg. He
ate it and kept the shell. He was well pleased to have eaten the
large sea egg. Then he gave power to Tomtit to be a chief overall
the anunals. Then TxamsEra went on.

(6) ORIGIN" OF TIDES '

Again TxamsEm took his raven blanket and fiew over the ocean with
the firebrand m his hands. He arrived at the mainland and came to
another house, which belonged to a very old woman, who held the
tide-line in her hand. At that time the tide was always high, and
did not turn for several days, until the new moon came, antl all the
people were anxious for clams and other sea food. Giant entered
and found the old woman holdmg the tide-lme m her hand. He sat
down and said, "Oh, I have had enough, I have had all the clams I
need!" The old woman said at once, " How is that possible ? How
can that be ? Wliat are you talking about. Giant ? " — "Yes, I have had
clams enough." The old woman sai4, "No, it is not true." There-
fore Giant pushed her, so that she fell back, and he threw dust into
her eyes and her mouth. Then she let the tide-line go, so that the
tide ran out very low, and all the clams and shellfish were on the
beach. So Giant carried up as much as he could. The tide was still
low when he re-entered. The old woman said, "Giant, come and heal
my eyes! I am blind from the dust." Giant said, "Will you

1 Notes, p. 656.

BOAS] TSIMSHIAN MYTHS 65

promise to slacken the tide-liiie twice a tlay?" She agreed, and
Giant cured her eyes. He had eaten all the shellfish that he had
carried up.

The old woman said, "How can you get water to drink, Giant?"
He answered that it was under the roots of the httle alder tree.' Soon
Giant was thirsty, and he went to drink water, but he could not find
any. Finally he went up Skeena Kiver, and there he found water,
because the old woman had dried up all the brooks and creeks.
Therefore the tide turns twice every day, going up and dowTi.

(7) GIANT GAMBLES WITH GULL^

He went on and made a house. He saw a sea guU flying about, and
said, "Hey!" The Gull contmued to fly about, crying, "Ha, ha!"
Then Giant ran about and made sticks, intending to gamble, and the
Sea Gull came to him. They began to gamble, and soon they began
to quarrel; and Giant said, "Tlfis is my gambhng-stick." Sea Gull
said, "No, it is my gambling-stick." Therefore Giant threw the Gull
on his back and stepped on his stomach, so that the Gull vomited
one olachen. Giant took it, and the GuU flew away.

(S) GIANT OBTAINS THE OLACHEN ^

On the following day Giant made a little canoe of elderberry wood,
went down the river, and landed at the beach m front of the house of a
great chief, Kuwask. After he had rubbed the spawn of the olachen
over the inside of his canoe, he entered, and said, "Oh! my clothes
are wet, because the Tsimshian were workuig hard last night, fishuig
for olachen. Many persons caught two or thi-ee canoe-loads of
olachen up the river last night." Then the people in the chief's
house said, "Oh, how could olachen get there? Their time has not
come yet. They wiU go up four months and a half hence." Tliey
did not believe what Giant said, and contmued, "You are a liar, you
are a liar!" Giant said, "Look at the inside of my canoe! There
are spawn of olachen in it." The young men went down, and saw
that the whole inside of the canoe was full of olachen spawn; and
when they lifted up the stern-sheets, they found the tail of an olachen.
Therefore the young men returned, went up, and said, "It is true,"
and showed the olachen tail. Then the gi-eat chief said, "Perhaps
those foolish young olachens have gone(?)." Moreover, he said,
"Go and ask the several chiefs in the village — ask Burst lender The
Stern Sheets, ask Stick To The Hot Stone, ask Half Eaten By The
Goose, ask Dried In Olachen Box.^ See what they say!" Then the
person went to ask them. He was sent by the chief, and they all agreed.
Therefore the chief ordered the men who were standing m the four

'Seep. 69. 'Notes, p. 053.

^ These are names of the various olachen chiefs, and refer to the conditions of the fish during the process
of catching and trying out the oil.— F. B.

50633°— 31 ETH— 16 5

66 TSIMSHIAN MYTHOLOGY [eth. ann. 31

corners of his house to break the corners. They did so, and the
olachen went down into the water. Therefore Giant ran down to
the water, stepped into the river, and shouted to the olachen to go
up the river. He said, "Go tip on both sides of the river!" Then
he went aboard his canoe, filled it with olachen, and paddled along to
Nass River, shouting all the while. Therefore on Nass River the
olachen fishing begins very early in spring.

(9) GIANT LEAENS HOW TO COOK OLACHEN*

Giant camped at a certain place. He did not know how to cook
his olachen. A woman came to the place where he had camped, and
Giant spoke kindly to her, like a brother to his sister. Her name was
Tsowatz. She was the Oil Woman, of dark complexion. Giant
asked her, "Tell me, how shall I cook my olachen?" Oil Woman
told him, "You must heat stones; and when they are red-hot, pour
four pails of water into a large cedar box." Thus spoke Oil Woman
to Giant. She said also, "Make a pair of tongs of cedar wood for
handling red-hot stones. The tongs should be a fathom and a half
long. Throw red-hot stones into a box; and when the water bods,
fiU five baskets with olachen; then heat some more stones; and when
they also are red-hot, make a large spoon of alder wood, and use it for
taking the stones out of the cedar box. When you have done this
two or three times, the fish wiU be done. Before the fish is done,
pour more water into the box before you take out the first lot of stones.
Then, after you take out the first lot of stones, put in the second
lot. Then take them out again, and put hi the thii'd lot of red-hot
stones to cook the fish with; and when the oil appears on top of the
water, you wOl have all the grease you want." Thus spoke the Oil
Woman to Giani, and Giant was glad to receive the instruction of
Oil Woman. He took her gladly to be his sister.

(lO) GIANT AND THE GULLS

While he was still encamped there, a giiU appeared over Giant.
He called him Little Gull. Then two GuUs came to him; and Giant
asked them, "How shall I roast my olachen, friends?" The two
Gulls taught him how to roast the olachen. They built a frame of
elderberry wood and put it in good order. The space between the
elderberry sticks was about three finger-widths, and they were as long
as the fore arm. They placed the olachen on the elderberry frame.
Then the GuUs said to Giant, "Put on your mat of spruce roots and
your cedar-bark raincoat, and your gloves, and ■m-ap your blanket
around your knees, and start a fii'e under the frame, and sit there and
keep the fu-e a-going until the olachen are done on one side. Then

'This and the following story contain the olachen taboos practiced by the Tsimshian.— Notes,
p. 653.— F. B.

BOAS] TSIMSHIAN MYTHS 67

turn them over. When you turn the frame over, say 'Lawa!' Then
put it ill good order again, and put them on the frame with the other
side towards the fire. Then, when one of the olachen bursts on
account of the heat of the fire, say 'Oh, oh! some more olachen are
coming up!' " Giant was very glad to receive the instructions of the
two GuUs. Before the olachen was done, the two Gulls began to eat
Giant's olachen; and they cried whUe eating, "Gunax haa, gimax haa!"
Then many gulls came, crying ' 'Gunax Jiaa, gu nax Juia ! ' ' and ate all the
olachen on the frame. Now Giant was sad. He took the GuUs and
thi-ew them into the fire, and ever since that time the tips of their
wuigs have been black.

(Note of the Recorder. — The place where he camped at that tiipe
was called I^ittle Crabapple-Ti'ee Place. And so we know nowadays
how to cook olachen, for Giant taught the people how to cook olachen.
AU these works he did in order to support the people whom ho made
out of the elderberry tree. The first thing he did was to leave his
father; the second was to fly over the sea to the maudand; the third,
to scatter all kinds of fishes in the rivers and streams; the fourth,
to scatter all kinds of berries over the dry land; fifth, he ascended to
heaven and brought down daylight and north wind; and as the sixth
thing, he went to the village of his father and brought the fire;
seventh, ho went to the old woman and obtained from her the tide-
Ime; eighth, he called the Gull to gamble with him, and in their
quarrel he stepped on the Gull's stomach and made him vomit
olachen; ninth, he went to the olachen village and deceived the
chief; tenth, he met the OH Woman; eleventh, he called two Gulls
to teach him how to roast the olachen. And this is the end of his
works to fill the wants of the new people whom he had made.)

(ii) txa'msem and the steelhead salmon'

Now Giant's name was changed to TxilmsEm. He went on, and saw
a steelhead salmon jumping in the river. Tlien he made a plan. He
kicked the rock and made a deep hole. He said with a loud voice,
" Ha, steelhead salmon! come up tome to the beach!" He was stand-
ing above the hole which he had kicked into the rock. Suddenly the
steelhead sahnon hit his heart, and TxamsEm lay there like one
dead. After a while he opened his eyes, and saw that the salmon had
jumped over the hole that he had made. He kicked the rock again,
and made a second hole. Again he said, "Copie up to me, big steel-
head salmon, and we will see who is the stronger!" He stood there,
ready to catch the steelhead salmon. Again suddenly the steel-
head salmon hit his heart, and he lay there like one dead. After
a whUe he opened his eyes and saw the steelhead salmon Ijing in the
hole near the water. TxamsEm rushed down to kill it, but could not
reach it. He kicked the rock again, and made a third hole, and he

1 Notes, p. 674.

68 TSIMSHIAN MYTHOLOGY [eth. axx. 31

stood there above those three holes. He repeated the same words
as before, "Come up to me, big steelhead salmon! We will see who
is the stronger." And when he said so, the steelhead sahnon hit
him again, and he lay there like one dead. His heart was swollen.
When his eyes opeiied again, he saw the steelhead salmon again,
which lay right in the middle of the last hole. He went down slowly
and caught it; and he was very glad to have the steelhead sahnon,
for he was very hungry.

He did not know how to prepare his food, so he sat down and eased
himseK. Then he asked his excrements, "What shall I do, excre-
ments?" They answered, "Steam it in a hole, steam it in a hole."
Then he gathered firewood. Then TxamsEm gathered stones, heated
them, and when the stones were red-hot, he put them in a hole. He
also went and gathered leaves of the skunk-cabbage to cover it.
Then he cut the sahnon lengthwise, and covered it with the skunk-
cabbage leaves, and poured water on it. When the salmon was done,
white crows gathered over him. Then TxamsEm said to the White
Crows, "Grandcliildren, go and borrow for me some dishes, so that I
may eat my salmon." The White Crows went and brought mussel-
shells to TxamsEm. When he saw them, he said, "No, that is not
what I want. I want real dishes. Go again and bring them!"
They went, and brought clamshells. Then TxamsEm became angry,
and said, "Go again and bring me real dishes." They went, and
brought all kinds of shells. Now TxamsEm himself went to get real
dishes. As soon as he had gone, all the crows came and ate Txam-
sEm's salmon. After they had eaten it, they put over the hole a
large hemlock tree that stood near by. When TxamsEm came back,
he saw that the hole was empty, and all he saw was that the ground
was covered with the crows' excrements. He looked up, and,
behold ! multitudes of crows covered the branches of a large tree.
Then all the crows flew away; and TxamsEm cursed them, and said,
"As you are flj^ing there, you shall be all black." Therefore all crows
are black.

(12) txa'msem and lagobola"

TxamsEm went dovni the river, and arrived at its mouth. There
he met a man named Lagobola, and TxiimsEm talked to him. He said,
"Brother, where have you been?" Lagobola replied, "I come from
the south, and I heard of your fame, which has spread aU over the
world." Thus spoke Lagobola to TxamsEin. Lagobola also said,
"I also hear about your supernatural power." Then TxamsEm
said, "Well, Brother Lagobola, let us go to the sea tomorrow to hunt
sea otters!" and Lagobola agreed. They were going to Dimdas
Island. TxamsEm killed tlii-ee seals and two sea otters; and he
camped theie first. While he was making a fire, Lagobola came to

1 Notes, p. 666.

BOAS] TSIMSHIAN MYTHS 69

the place wljere he was encamped. TxiimsEin invited him up, and
they were about to eat there. Then TxamsEm went to get fuel and
to look for water. They began to eat; and after they had eaten,
Lagobola said to his friend, "What are you going to drink, TxamsEm ?
Ai-e 3'ou going to drink from the root of the little alder tree?"' —
"Yes, my dear!" said TxiimsEm. After they had eaten, TxiimsEm
took his bucket and went to the root of the little alder tree, and found
no water there, for Lagobola had dried up all the water of the brooks.
TxamsEm knew at once that Lagobola had caused the water to dis-
appear. Therefore he put his one foot on Dundas Island, the other
on the mamland at the mouth of Skeena River, filled his (basket)
bucket, and took the water to Lagobola. Then Lagobola di'ank,
and tasted the water of Skeena River.

On the following morning TxamsEm and Lagobola started to hunt.
TxamsEm said, "Go round outside Dundas Island, and I will go
inside." Lagobola consented to tliis; and while they were going
along, Lagobola took off his hunting-cap, and a fog arose. He put
it upside down m his canoe, then a thick fog lay on the surface of the
water. TxiimsEm lost his way and paddled about, but his brother
Lagobola did not paddle. His canoe was just di'ifting about. Then
TxiimsEm was scared. He cried, and called his friend. "My dear
Lagobola, I know your supernatural power is stronger than mine.
Take pity on me, my dear!" He called out to him agam, but
Lagobola did not answer. Agam he called, and began to cry.
He said, "O my dear brother!" Then Lagobola shouted, and said,
"What is the matter with you?" Lagobola gathered the fog, took
it off from the water, and put it in his cap. Then he put the cap on,
and soon the fog cleared away. Then Lagobola asked TxiimsEm,
"Why are you so fuU of fear ?" TxamsEm said, "I did not cry, I am
only smgmg m my canoe." They paddled along toward the mam-
land, and came to the mouth of Skeena River. Then they went up
the river, each in his own canoe. "VMaen they reached the point
where the current runs do-«ni, TxamsEm said, "Let us gamble here!"
Lagobola agreed, although he did not care. He said to TxiimsEm,
""^^Tiat, kmd of game shall we play?" TxiimsEm rephed, "Let us
have a shootmg-match!" So Lagobola consented. TxiimsEm had
said, "Wlioever hits this crack shall win the game — either I or you."
He prepared a rock and split it, so that they might shoot at it. "Let
us stake Skeena River against Nass River!" Then his brother
Lagobola agreed. Lagobola had a nice box-quiver, but TxamsEm had
just made a bow andarrow. TxiimsEm took two stones, on which they
sat down. Thej^ talked to each other. TxiimsEm wished to sit nearer
to the water than his brother. Lagobola said, "You shoot first, my

1 See p. 63.

70 TSIMSHIAN MYTHOLOGY [bth. ann. 31

brother!" but TxamsEm replied, "No, let us shoot at the same time!"
Lagobola agreed, and they shot at the same time. Before they shot,
TxamsEm squirted water from Ms mouth, and said, "Let Lagobola's
arrow fall a httle farther over there, and let my arrow hit the goal!"
As soon as the brothers shot, Lagobola saw distinctly that his arrow
struck the rock, wlule TxamsEm's arrow fell a Uttle to one side; but
TxamsEm said, "I hit it!" Lagobola said, "No, I hit it!" but
TxamsEm repeated, "I hit it!" He was very glad while he was
saymg this. At once Lagobola said, "You won. Brother TxamsEm.
Now r'le olachen will come to Nass River twice every surmner;" and
TxiimsEm said, "And the sahnon of Skeena River shall always be
fat." Thus they divided what TxamsEm had won at Nass River.
Then TxamsEm went down to the ocean, and Lagobola went south-
ward to the place he had come from.

(13) txa'msem and the crab^

TxamsEm went on with his raven blanket which his father had
given him, and flew over the ocean. What was he to eat ? At sun-
rise he arrived at a sand-spit. He saw a large Crab sitting there,
warming himself ui the sun. It was very low tide. TxamsEm
wanted to kill him, so he flew to the place where the Crab was sitting,
and said, "Let us have a game, grandfather ! " Thus spoke TxamsEm,
while he touched the back of the CVab. The Crab rephed, "Oh, no!"
TxamsEm did so several times. When the tide turned, the Crab
moved away. But TxamsEm desired very much to have the large
Crab. Again he flew to him, touched him on his back, and said, ' ' Let
us have a game, grandfather!" The Crab rephed, "Oh, no!" Again
he flew and touched bun on his back, and said, "Let us have a game,
grandfather!" Then the CYab was displeased with TxamsEm, who
was sitting close to the water. TxamsEm came again and pushed
him, and said, "Let us have a game, grandfather!" Then the large
Crab caught him by the leg and walked slowly down uito the water.
TxamsEm was scared, for he was m the claws of the large Crab. He
said to the Crab, "Dear grandfather, let me go!" but the Crab would
not Usten to his request, and walked along the bottom of tlie sea.
Soon the Ci-ab felt that TxamsEm was dead, and let go of him.
TxiimsEm came up to the surface of the water and floated there.
A light wind blew and drifted Imn ashore. Then the tide turned
again, and he lay there on the ground. The sun rose up to the middle
of the sky and loosened the raven blanket. By and by he opened
his eyes, because he had been warmed by the heat of the sun. He
arosej and saw some of his feathers that had come off. Then he said
to liimself, scratching his head, "My feathers have done well enough."

1 Notes, p. 721.

BOAS] TSIMSHIAN MYTHS 71

(14) ORIGIN or THE BULLHEAD*

TxamsEm went along the sand-point, and while walking there he was
searching for food, hut he did not find anything. Suddenly, hehold!
there was a fish in the water. It was not niovhig. TxamsEm stood
there and wept. He said to the Fish, " You look like my grandfather,
who died a httle wliile ago." He wiped the tears from his eyes, and
said, "Come ashore! I want to talk to you a while."

The Fish came toward the shore. TxamsEm thought he would
kill it. He was much depressed because he was hungry. Now the
Fish was almost within his reach, but it swam back into the deep
water. The Fish knew TxamsEm's intentions, and swam back from
the shore, saying, " Do you think I do not know you. Giant ?" Then
Giant acted as though he were going to take hold of the Fish, stretched
out his hand, and said, "You shall have a thin tail, only your head
shall be large and thick." It became the buUhcad. The bullhead
is remarkably stout, because TxilmsEm cursed it, and made it thin
at one end, while the other end is thick.

(15) txa'msem frightens away the owners of a whale 2

TxamsEm hved there for a while. Soon he made up his mind to go
back to the mainland, for he was very hungry. He had bad luck, and
he needed somethhig to eat. He flew back over the sea, and soon he
came to a viUage where there were many people. Behold! a large
whale lay there on the beach. He had on his raven blanket, and he
flew to the place where the dead whale laj^, and said in the Raven lan-
guage, " Gulage gag dze el han!" The people were worried to know
what the Raven wanted to say. On the following day a number of
gamblers were together at one place in this village. TxamsEm was
sittmg at one end of the gamblers. The people did not know him.
They began to talk about what the Raven had said the day before.
Therefore the Raven asked what it was that the Raven had been
saying. Then one of the party told hun that the day before, in the
afternoon, a raven flpng over the dead whale had turned over above
the whale, saying, " Gulage gag dze el han," and that he had done so
several times. " Oh, I see, I understand what he said ! He said, ' Maybe
a pestilence will come to this village within a few days.'" Tlien the
people were still more troubled; and when evening came, the chief of
the village sent out his slave, and said, " Go out and order the people
to move tomorrow morning!" The great slave ran out and cried,
"Great tribe, move!" They did so the foUowing mornhig. Now,
TxamsEm lived in the chief's house. He carved the large whale, and
carried the meat into the house. Four houses were filled with the
meat and fat. He lived there a long time, and ate the whale meat
and fat.

1 Notes, p. 685. = Notes, p. 6S7.

72 TSIMSHIAN MYTHOLOGY [eth. ank. 31

(16) txa'msem finds a beautiful blanket.'

Now, TxamsEm took one of the chief's dancing-garments and wore
it. He threw away his raven blanket which his father had given Mm,
and went on, not knowing where he went. He went along, and tore his
dancing-blanket, and was very poor; but he remembered his raven
blanket which he had thrown away. He tm-ned back and searched
for his raven blanket a long time. At last he found it, took it up,
and put it on, then he was glad to have it back. He went on, and
saw a very nice dancing-blanket like the one he had worn before.
At once he tore his raven blanket which his father had given him,
and took the dancing-blanket that hung before him. He went on,
dressed hke a j'oung prince; but when he was walking, behold! it
was no dancing-garment, but he had on only Hchens. He sat there
weeping, turned back, and searched for Ms raven blanket, tied it
together, and walked on, hungry and weepuig. As he went along,
behold! there were a marten blanket and a dancing-blanket hanging
there. So he went toward them, took off Ms raven l>lanket, and
wore the marten blanket below, and the dancing-blanket over it. He
went on, dressed like a young chief. Then he saw a village before
him, and his heart rose in pride; but, behold! his garments were
only common moss and lichens. He stood there again weeping, and
turned back to search for his raven blanket wMch his father had
given him. He found it, put it on, and flew toward the town.

(17) txa'msem and his slave^

Before TxamsEm reached the village he transformed a piece of rot-
ten spruce wood into a slave, whom he called Lgum. Then TxamsEin
took a pair of clamshells and made of them ear-ornaments, wMch
he wore as princes wear abalone ear-ornaments. Then TxamsEm
said to his slave whom he had made out of spruce wood, " When you
sec me walking on the beach of that town, say, 'Do you know that
a great chief is walking along the beach of yoor vUlage, great tribe ?'"
The slave passed several times, and repeated what his master told him.
Sometimes he made a mistake. Then TxamsEin scolded him for
his mistakes until he remembered what TxamsEm taught him to say.
They went on, and soon came to the end of the village. TxamsEin
walked along the beach in front of the town. Then his slave shouted,
and said, " Do you Icnow that a great chief is walking in front of your
town, great tribe? He is wearmg M:^ abalone ear-ornaments."
Then the whole tribe went to see the gi-eat cMef who had come into
their town. The head chief of the town invited TxamsEm into his
house, and set before him rich food of all kinds. While TxamsEm
was eatmg, he saw that the chief's house was full of dried codfish.

' Notes, p. 722. 2 Notes, p. 689.

BOAS] TSIMSHIAN MYTHS 73

After the evening meal, he called to liis slave to go with him to
refresh themselves for a while. They did so; and when they were
behind the house, he opened his mind to the slave. He said, "I
saw a house full of dried codfish, so I wiU pretend to die. When you
go in, I will lie down, and some of the codfish oil will drop into my
eye. Then I shall pretend to die of this cause ; and when you tcU the
people that I am about to die, you shall order the people to move
and to leave everything behind. Then, when you put me into the
grave-box, don't tie it too tightly." Thus spoke TxamsEm to his
slave. Tliey went in again in the evening. Now, TxamsEm lay
dowm, looked up, and soon some codfish oil dripped into one of his
eyes. He pretended to be very sick, because he wanted to have all
the codfish in the town. The same night, after a short time, he pre-
tended to die. Then all the people wailed for him. The slave ran
out and cried, "Move, great tribe, because the great chief died of
the codfish oil!" The people did so. In the morning they moved,
and left all the dried codfish and everythuig behind. The slave put
liim into a box, and tied it up with cedar-bark rope. When all the
people had left,TxamsEm asked from out of the box, "Have they all
left?" The slave said, " No." The slave left the box, went to every
house, and ate the best codfish he could find. Tlien TxamsEm became
verj' desirous of eating it. The slave had tied up the box, and
TxamsEm was anxious to get out, but ho was unable to open the box.
So the slave ate all the codfish he wanted. Then, when the slave
had enough, he went to the box, undid the rope with which he had
tied the box, and TxamsEm came out with sad countenance, and ate
the codfish that his slave had left. Tliey staid there a little longer,
until they had devoured all the codfish in the whole village.

(18) txa'msem kills his slave 1

They went on and on, until they arrived at a large village. Then
TxamsEm ordered his slave to say the same as he had at the last
village, where TxamsEni had pretended to die. TxamsEm walked
along the beach m front of the towTi. Then his slave shouted, and
said, "Do you Imow that a great chief is walkmg along the beach m
front of your town, great tribe ? He wears a costly pair of abalone ear-
ornaments." Then the whole tribe sallied forth from theu- houses
to see the stranger. One of the head chiefs invited him in, and he
entered with his slave and sat down. The chief gave them to eat.
Fu-st they ate dried salmon, and then the waiters served them crab-
apples mixed with grease. Then the chief of the house said, "Lgum,
ask your master if he wishes to have crabapples from Galax."
Wlien TxamsEm saw these excellent crabapples, he was ver}' desu-ous
of eating them. Therefore he said to his slave m a low voice, "Tell

■Notes, p. 691.

74 TSIMSHIAN MYTHOLOGY [etii. axn. 31

them that I should hke to eat what they have there now." The
slave said, "O chief! my master says he does not eat what you have
there now, because he is afraid he might die." The chief of the house
said, "Oh, I see! Then we will eat it with you, LgUm." Then
TxamsEm sat there, looking at his slave angrily. The slave ate all
with the chief of the house, but TxamsEm had only very little to eat.
After they finished eating, they went out. TxamsEm was still angry
with his slave. TxamsEm went fh-st, followed by his slave Gahaya(?).
Soon they came to a deep canyon. TxamsEm had placed the dried
stem of a skunk-cabbage across, forming a bridge. He himself went
across first; and when he reached the other side, he called Lgum to
come across, but the slave was afraid to follow him. After a while,
however, he followed him; and when Lgum reached the middle of the
bridge, it broke. Then Lgum fell mto the deep canyon, and his
belly burst. When TxamsEm saw what had happened, and saw
the food of which he had not been able to partake,, he flew down to
the bottom of the canyon and ate the contents of the slave's stomach.
TxiimsEm simply took the food with both his hands and ate it all.
After he had eaten, he flew up from the bottom of the canyon.

(19) FISHERMEN BREAK OFF TXA'mSEM's JAW ^

Again TxamsEm was very hungry. He went on, not knowing which
way to turn. Behold! he came out of the woods near a large town.
There were people out in front of the town, fishing for halibut.
TxamsEm thought they might have much bait on their hooks and that
he would eat it. He dived and saw the bait. He took it off from the
hooks and ate it. Then TxamsEm went from one hook to another,
eating all the bait. Thus the bait of all the fishermen had disappeared,
and they did not know how it had happened. Fmally one of the fisher-
men caught TxamsEm's j aw. His j aw was caught on one of the hooks.
Then the fisherman pulled up his line, and TxamsEm was pulled up.
He offered resistance, but could not take the hook out of his mouth,
and he held on to the rocks at the bottom of the sea. Then the fisher-
men assembled, and hauled together at the fishing-line. TxamsEm
had said to the rocks to which he held at the bottom of the sea,
"Help me, rocks of the bottom!" and finally he said to his jaw,
"Break off, jaw! I am getting tired now." Then his jaw broke off,
and the fisherman hauled up the line easily. Behold! the fishermen
saw come up on the hook the great jaw with a long beard. Some
of them laughed, but others were scared. They all went ashore at
once, and all the people assembled in the chief's house. They looked
at the great jaw, and were surprised to see a man's jaw with a long
beard caught on a halibut hook. On the following day the gam-
blers assembled at one place on the beach of the town. There they

' Notes, p. 684.

BOAS] TSIMSHIAN MYTHS 75

looked at the great jaw. It was a man's jaw. Now TxamsEm went
ashore and came out of the water. He was in great pain because his
jaw had been broken off. Then he said to hunself, " I am always doing
something to myself." Soon he arrived in the town, and saw the
gamblers sitting on the l)each. So he went toward them; and while
the people were looking at the man's great jaw, TxamsEm came and
sat down at the end of the line of people that were sitting there. He
saw the people lookhig at the great jaw. The people handed it
around and looked at it. After a little while TxamsEm held his
blanket over his mouth to cover his lost jaw; and when he saw his
great jaw, he stretched out his hand and said, "Give it to me! Let
me look at it ! " He took it and looked at it, examining it and turning
it over and over. He said, "Oh, that is wonderful!" He made the
people forget it, put it on, and ran away, and then the people recog-
nized him. They said, "That is TxiinisEm, the cheater." TxamsEm
ran away as fast as he could. Then his jaw was well again.

(20) txa'msem and the hunter '

TxamsEm went on; and as soon as he came to the beach, he saw a
hunthig-canoe commg around the point, and four men in the canoe.
He thought that the hunters would have with them many animals
that they had caught, and he said to himself, "I will pretend to be a
woman." Wlien the hunters' canoe approached, he assumed the
shape of a woman. Wlien the chief of the hunters saw the young
woman walking along the shore, he said, "Let us take her on board
our canoe!" They agreed, went ashore, and took her aboard. The
chief wanted to marry her. The young woman carried a chUd
along. The hunters camped in the evening, and the child was crying.
Its mother said, "The child wants to have a gisox? That is why it
cries." Then the young man cooked seal and gave it to the woman
to let the child eat of it. Wlien the men were all asleep, TxiimsEm
arose and ate all the animals that the hunters had. Early on the
following morning the chief of the hunters arose, and saw that his
new wife looked like a man; therefore he shouted to wake up his
companions. TxiimsEm arose first; and the chief of the hunters
said, "That is you, TxamsEm, cheater!" TxamsEm ran away, and
his child flew awaj^ uito the woods as a crow.

(21) txa'msem and the children^

TxamsEm came to another village, and saw many little children
playing at the end of the town. They were throwmg pieces of w^iale
blubber at one another. TxamsEm went toward them, stepped in

' Notes, p. 692. sThemeaningof this word is unknown tome.— F. B. 3 Notes, p. 6S6.

76 TSIMSHIAN MYTHOLOGY [eth. ann. 31

among the children, and ate the bkibbcr with which they were playing.
He ate all the blubber which the children were throwing at one another.
Then the children stood there quietly, wondermg what had become of
it. TxamsEm questioned them. "Chilch'en, where did you get this
blubber?" One of the largest boys told hun where they got it.
He said, "We climb up a tree and throw ourselves down. When we
strike the ground, we say, 'High piles of our blubber,' and at once
there are high piles of blubber." Therefore TxamsEm also clhnbed
up a tree which the chOdi-en had pomted out to him. It was a very
tall one. When he reached the top of the tall tree, he threw himself
down; and before he touched the ground, he shouted as the children
had told hun, "High!" TxamsEm struck the ground. Then the
chUdren went up to hun, looked, and saw that he was dead. The
children laughed at him, and left him there. After a little while
TxamsEm opened his eyes. He looked about, but he did not find
anythmg to eat; but he had pains all over his body. He lay there
on the ground, very sick from his fall from the top of the tall tree.

(22) TXa'mSEM and THE SALMON WOMAN'

Wlien TxilmsEm recovered from his sickness, he went on, very hun-
gry and distressed. He went down to the beach and buUt a small
house, made a canoe and a spear. One day he went out to try to spear
something to eat. It was a cahn day. TxamsEm took up his spear,
when a fog arose. It lay on the surface of the water. After a wliile
the fog cleared away, and TxamsEm beheld a bright and fair woman
sitting in the bow of his canoe. TxamsEm smiled at her, and she
also smiled at him. TxamsEm said to the bright and fair woman,
" I wish to marry you. " Thus spoke TxiimsEm to her. The woman
said at once, "Just take care. Giant! I am the Salmon. Do not do
me any harm. " Thus said Bright-Cloud Woman to him. TxamsEm
repUed to her, who was now his wife, "Come, mistress, let us go home
to our house!" They went ashore, and came to the beach in front of
TxamsEm's house. As soon as they had gone in, TxamsEm begged
Bright-Cloud Woman to cause the salmon to appear in the brook
that was at the right side of TxamsEm's little house. Bright-Cloud
Woman declined. Early the following morning Bright-Cloud
Woman arose quietly, went down to the creek, and put her toes into
the water. At once a great many spring salmon jumped m the
water. Then she woke her husband, and said, "See how the salmon
are jumping at the mouth of the creek!" He arose and saw the
spring salmon near the mouth of the creek, TxamsEm was glad.
Then Bright-Cloud Woman called her husband to comb his hair.
TxiimsEm's hair was very ugly. His wife combed it way down his
back, and she changed TxamsEm's hair into blond hair. She also

■ Notes, p. 668.

BOAS] TSIMSHIAN MYTHS 77

made his rough skin soft and white. TxiimsEm loved his wife very
much. Soon tlie sprmg saknon were coming up the river. TxamsEm
went down and chibbed them, and Bright-Cloud Woman went and
got them, and TxamsEm got poles and hung the salmon on them to
dry. Early the following morning Bright-Cloud Woman went down
to the creek again. She went into the water, and let the water come
up to her knees. At once there were salmon jumping. She came
out of the water, went to her husband, and awakened him. She
said, "The creek is fuU of silver salmon. " TxamsEm arose, went
down, and saw the silver sahnou. The river was almost dried up,
so full was it of salmon.

On the following day TxamsEm went to his canoe to get wood to
smoke his wife's salmon. He took along some salmon wliich he was
going to eat while he was gettmg wood. "V\Tien he came to a place
where he was going to get wood, ravens were flying over him, because
they noticed the salmon m TxamsEm's canoe, and TxiimsEm had
nothuig to cover liis salmon Avith. Many ravens assembled, and
TxamsEm did not want to leave his salmon in the canoe, and he also
wanted very much to get wood to smoke all his wife's salmon. So
fuially he took out one of his eyes to watch the sahnon in the canoe;
and he commanded his eye, "If any ravens should come to the canoe,
call me, and I will come and drive them away. I don't want them
to eat my salmon. I am going to cut wood a little farther out there.
If they come to the canoe, then call me; and when I call you from
out there, you shall answer so that I know that you are still in my
canoe." Then he went.

As soon as he had gone, the ravens came into the canoe; and liis
eye shouted, "My eye, my eye! these ravens are about to devour
me!" TxiimsEm replied, "Hide under the stern-board!" His eye
repUed, "I have done so, yet the ravens are about to devour me."
TxamsEm went back quickly, and called to his eye wliile he was going
back, "My eye, my eye! hide under the stern-board! Oh, my eye!"
Soon he came down to the canoe, but both his eye and his salmon
were gone. He had lost everythmg. He stood there on the shore,
and he had not a chip of wood ; so he went aboard his canoe and went
home, very sad. Soon he reached his camp. His beautiful wife
came down to meet him on the beach. She asked him, "\^Tiy do
you look so sad, my dear?" TxamsEm said to her, "A raven took
away my salmon and also my eye, and so I did not get any wood. "
Then his wife said, "I will make a new eye for you, better than the
old one. " TxamsEm went up to his house with his sore eye. His
wife went up to the place where he lay, and said, "I will wash your
eye-socket." She took water, washed his eye, and made a new one
for liim, so that it was better than before. TxamsEm was very glad.

78 TSIMSHIAN MYTHOLOGY [eth. ann. 31

for he had a new eye, and he loved his wife very much. The woman
loved him really until then- salmon was all dried.

Then TxamsEm went into the river and clubbed all the salmon.
He built two large houses, and filled them with good dried salmon.
Now TxamsEm's food became plentiful, for his wife was drying sal-
mon, and she was roasting some of them. Their three houses were
fuU, and there was no place where TxamsEm did not put away the
dried saknon. Bright-Cloud Woman did thus so many times
throughout the year, that there was no room for any more dried
sahnon. All the storehouses of TxamsEm were fuU of bundles of
good dried sahnon. Therefore they ceased to make more dried
salmon. On the following day he went and took a walk on the sandy
beach next to the house. Bright-Cloud Woman staid at home.
In the afternoon TxamsEm came home, and his wife stepped up to
him and asked him whether he wanted his supper. When TxiimsEm
said "Yes," Bright-Cloud Woman gave him to eat. The following
morning he went out very early, and came back in the evening. His
kind wife was ready to give him supper. For four days they acted
tliis way. Then TxamsEm became proud because he had so much
food. He spoke angrily to his wife when he came home late in the
evening. Finally he asked his wife, "Did any one visit you wliile I
was away?" Thus spoke TxamsEm to his fair wife. Then his good
wife spoke with kindly words. "O master, what do you think!
Who should visit me in this lonely place?" But TxiimsEm was
angry. Bright-Cloud Woman said to her husband, "Have pity
on me, my dear ! No stranger has done any mischief to me. I love
you most. " Thus said Bright-Cloud Woman to her husband. Then
TxiimsEm said, "I have been gambling every day, and at one time
I was always gaming; but now I am losmg everything I liave. So
I know that some man is visiting you." Thus spoke TxamsEm to
his wife. The good woman wept. TxamsEm arose, went out,
and his wife followed him secretly. TxamsEm had gone to the first
point where he sat down and was gambling with a stump. Bright-
Cloud Woman came secretly to where he was, and saw her husband
gambhng with the large stump. She went away secretly. In the
evening TxamsEm came home to his kind wife in a rage.

One day TxamsEm dressed up. He was gomg to take a walk.
His wife combed his hair as she used to do every morning. He
arose, and tried to go out ; but the backbone of the sprmg salmon
caught in his hair, and he scolded it. He took it and threw it into
the corner of the house, saying, "You come from the naked body of
a woman, and you catch my hair!" Bright-Cloud Woman just hung
her head and cried, but TxiimsEm laughed at his wiie and went out.
Just before evening TxamsEm came in, and agam the backbone of
the spring salmon caught in his long blond hair. TxamsEm was very

BOAS] TSIMSHIAN M'YTHS 79

angry, and tlirew it into the corner of the house. He said agam,
" You come from the naked body of a woman, and you catch my long
blond hauM" Bright-Cloud Woman arose at once. She said to the
dried Salmon, ''Come, my tribe, let us go back!" Thus she said to
them. She stood up and whistled. Then all the di-ied Salmon flew
out of the house; and while the dried Salmon were flying away,
TxamsEm's blond hair became scorched and turned back to its own
natural color, and his owii rough skin came back again. And while
his blond hair was being scorched, he tried to take hold of its end,
and said, "You should not do that, hau-;" and he was uglier than
before. Then Bright-Cloud Woman started, and led her tril)e, the
dried Salmon, and they all went into the water. TxamsEm tried to
put his arms around his wife, but her body was like smoke, and his
arms went through her, for she was a cloud. TxiimsEm came to be
very poor, and had nothing to eat and was very hungry. He was
there all alone, no one to comfort him. He had lost all his provisions,
and his beautiful wife had gone. His blond haii- was scorched, and
his soft white skm had become rough agam. He sat down in the
house, weeping and sorrowful on account of the tliuigs he had lost.

(23) TXa'MSEM makes WAR ON THE SOUTH WIND '

TxamsEm continued to live alone in his little hut. It had been
bad weather all the time smce his wife had left him, for the south
♦wind was blowing hard, and he could not get anythmg to eat. All
the people were also unable to get then- food, and they were starving.
They were also unable to get any fish; for the halibut, red cod,
black cod, and others would not bite, and the fishermen could not
get any bait on account of the bad weather. They all were very
much distressed. TxiimsEm's eyes were sore on account of the
smoke which the south wind blew down through the smoke hole, and
which filled his little hut. Then TxamsEm called all the Fish. When
they were in his house, he said, ' ' O my father's tribe ! let us consider
if we can not get something to eat, the weather always being so bad !
We shall soon die of starvation if we always stay at home on account of
the bad weather." Then the Devilfish arose, and said at once, "O
chief! I will speak what is in my mind. Let us go and make war
against the Master Of The South Wind, that we may not all die of
starvation!" Then the Halibut also arose, and said, "I am much
pleased with what my friend said. Let us go and make war agamst
him, lest we and our children die!" The Fish agreed to go and
make war against the Master Of The South Wind.' ' Then the Devilfish
also said, ' ' Let us borrow the canoe of our brother Killer Whale, for he
has a strong canoe, which can be used in a gale!" The Fish consented,

' The form of the following story is influenced by the Kwakiutl tale printed in Boas and Hunt, Kwakiut
Texts (.Publications of the Jesup North Pacific EiDedition. vol. in, p. 350).— Notes, p. 658. — F. B.

80 TSIMSHIAN MYTHOLOGY [bth. ann. 31

and he sent the Red Cod to borrow the canoe of the Killer Whale.
The chief of the Killer Wliales gave it tt) them, and they took it home.
Then the Halibut arose, and stood up before TxamsEm, and said,
"I come to tell you the wishes of our people, what they want you to
do, dear TxamsEm! They say that you shall devise a way how we
canmake war against the Master Of The South Wind." So TxamsEm
said to him, "Go and ask my brothers to get ready; we will go tomor-
row;" and the Halibut went to report to the people what TxamsEm
had said. Then TxamsEm begged his companions. Devilfish and
Halibut, to sit in the stern of the canoe. When they were all aboard
the large Killer- Wliale canoe, one of the shellfish was also among the
number. It was Cockle. Cockle decided to kick the Master Of The
South Wind down the beach when they arrived there. Early in the
mornmg they laimched then* cant)e, and all the people went aboard.
The Devilfish and the Halibut were sitting in the stern, and the
Cockle and Red Cod in the bow, to watch any danger that might
come to them on their way. Then Killer Whale went against the
South Wind, going southward toward the town of the Master Of The
South Wmd. They were going a long time, and the Cockle always
said, "I will kick the Master Of The South Wind down to the beach
when we get there." TxamsEm heard what Coclde said; and when
they saw the village, TxamsEm advised his three companions. Devil-
fish, Halibut, and Cockle: "You shall go ashore Ih-st, and we others
will stay in the canoe with the whole crew. Your companion Halibut*
shall lie down at the door of the house of the Master Of The South
Wind. Devilfish shall hide on one side of the door, so that he may
suck out the Master Of The South Wmd, who shall then slip on the
Halibut when the Cockle kicks him down the beach m front of his
house." Thus spoke TxamsEm. Then he stopped speaking, for he
had arrived at the beach in front of the house of the Master Of The
South Wind. Halibut went ashore first, and lay down at the door
of the house of the Master Of The South Wind. Devilfish remained
sitting in the canoe. Then Cockle jumped out of the canoe and went
to the door of the house. There he opened his shell when ho entered
the house. He saw the Master Of The South Wind lying with his
back toward the door of the house; and he was always brealdng
wind, therefore the south wind was blowing hard all the time. The
Cockle tried to go toward the Master Of The South Wind. He opened
his shell and tried to kick the Master Of The South Wind, but in vam.
He tried in every way, but could not do it. Finally TxamsEm called
him down, so the Cockle went down to the canoe. TxamsEm took
him up and broke him. He said to him, while he was breakmg him,
"I will break this braggart," and he ate bun. Then Red Cod jumped
into the house. He took his fu-e-drill and driUed. Soon he obtained
fire. He took red-cedar bark from under his blanket and put it on

BOAS]

ISIMSHIAN MYTHS 81

the burning fire. Thus he made a tliick smoke in the house v{ the
Master Of The Sou th Wmd. The Master Of The South Wind began to
cough and to sneeze. Then Eed Cod jumped out again. Now the
chief, the Master Of The South Wind, coughed and sneezed very hard.
He arose, and kept going backward, on and on. He stumbled because
lie was coughing so iiard. He came to the door of his house; and
when he stepped on the Halibut, he slipped on him, and slid right
down to the Killer-Whale canoe. Then Devilfish sucked, and kept
him from going back. TxamsEm said to his people, "Kill him with
stones, kill him right away!" Thus spoke TxamsEm to his com-
panions. Then he spoke again, and said, "Go on, warriors, club and
kill him!" Then the chief, the Master Of The South Wind, spoke at
once, and said, ' ' O Chief TxiimsEm ! wliy do you intend to do this to
me ? " TxamsEm said at once, ' ' O chief. Master Of The South Wind !
I do this because we always have bad weather." Then the Master
Of The South Wind spoke again, and said, "There shall be alternately
one fine day and one bad day." TxamsEm said at once, "Kill him!
for what is the use of one day fine and another bad weather ? Wliat
does that help us ? " Then the chief, the Master Of The South Wmd,
spoke again, and said, "There shall be two good days in succession."
TxamsEm said, "I don't want that, either. Go on, kill him!" Thus
spoke TxamsEm to his warriors. Then the chief, the Master Of The
South Wind, said, "It shall always be summer in your world."
TxamsEm said, "That is too much. It is enough to have four days
fine weather at a time." Thus said TxamsEm to the chief, the Master
Of The South Wind. Then TxamsEm said again, "0 chief. Master
Of The South Wind! don't lie, else we shall come again and make war
on you." Now, Devilfish let go of him. He went up to the beach,
and entered his house. TxamsEm called Halibut and Devilfish and
Red Cod. They all went aboard the canoe and returned home.
When they arrived on the beach of TxamsEm's house, TxamsEm
said at once, "Go to your places, for I have been to make war agamst
the Master Of The South Wind, and he promised that it would be good
weather for four days at a time." Thus spoke TxamsEm to them
before they left him. Each went to his own house. Soon some
went to dig clams, others went to get bait ; and others went to
search for their own kind of food. Still others went fishing; and
therefore nowadays we have good weather in our world.

(24) TXa'mSEM MAKES A GIKL SICK AND THEN CUKES HER '

TxamsEm went on, not knowing which way to turn. He was very
hungry, staying in a lonely place. After a while he came to the end of
a large town. He saw many people walking about, and he was afraid
to let himself be seen. TxamsEm sat dowm there; and on the foUow-

1 Notes, p. 722.
50633°— 31 ETH— 16 6

82 TSIMSHIAN MYTHOLOGY [eth. ann. 31

ing day, while hie was still sitting there, he saw a large canoe being
launched on the beach. Aboard were many young women who went
to pick blueberries. Then TxamsEm thought how he could enter
the great town. Finally it occurred to him to catch a deer. He went
into the woods and caught a deer, skinned it, put on the skin, and
then swam in front of the large canoe which was full of yoimg women
who were going to pick blueberries. Among them was a yoimg
princess, the daughter of the master of that large town. TxanrsEm
saw that she was among the yoimg women. She was sitting near
the middle of the large canoe, between two women. Now, they saw
the stag swimming along in front of the canoe. Then the princess
said to her companions, "Let us pursue him!" They did so They
paddled along, and soon they caught and killed the stag, and took
him into the canoe. TxamsEm thought, "Let them put me down
in front of the princess!" and then they took him into the canoe and
placed him in front of the princess, as TxamsEm had wished them
to do. Then they paddled along toward the place where the blue-
berries were. Before they reached the blueberry-patch, the deer
moved his hind leg and kicked the piincess in the stomach. Then
he leaped out of the canoe and ran into the woods. The princess
fainted when she received the wound, and therefore the yoimg women
turned back and went home. The piincess became worse as they
went along. Finally they reached the beach in front of the house
of the head chief. They told the people what had happened to them
on their journey. Then they took the princess up to her father's
house. A great number of people were following them. The chief
was very sorrowful because his only daughter was hurt. He called
together all the wase men, and asked them what he should do to cure
his daughter. The wise men told him to gather all the shamans,
and let them try to cure her wound. There was a wound imder
her ribs made by the hind leg of the deer. Then the chief ordered
his attendants to call all the shamans. The attendants went and
called all the shamans. They gathered in the chief's great house.
Then the shamans worked over her \\'ith their supernatural powers,
but thoy all failed. The wound could not be cured by the super-
natural powers of the shamans. The girl became worse and worse,
until she was very iU. Still the shamans worked on, day and night.
Three days had passed, and the many shamans had been working
in vain. On the fourth day, behold! before the evening set in a
canoe filled with yoimg men came to town. They came ashore, and
some people went down to meet them. Then the people who were
going do^vn saw a shaman sitting in the middle of the canoe. They
went up quickly and told the chief that a shaman had come to to^^^l.
Therefore the chief sent to him, asking him to cure his only daughter.
(This shaman was TxamsEm, and the crew of his canoe were his

BOAS] TSIMSHIAN MYTHS 83

grandchildren the Crows.) In the evenuig, when he came in, he saw
the princess lying there very ill, for he had hurt her a few days before ;
and all the shamans who had failed before were sitting along the wall
on one side of the house. TxamsEm pretended to be a shaman.
He sat dowTi near the head of the princess, who was lying dowoi; and
aU the yoimg men followed him, carrying a large box which contained
his magic powers. He took charcoal and iiibbed it on his face, and
rubbed ashes over it. He put on the ci'own of bears' claws, placed
a ring of red-cedar bark around his neck, and put on his shaman's
dancing-apron, and took up his large shaman's rattle. He started
with beating of the dnim; and after the drumming and beating, he
began his song ; and when they were singing, they pronounced these
words :

"Let the mighty hail fall on the roof of this chief's house,

On the roof of this chief's house,

On the roof of this chief's house! "

and as the singers pronotmced these words, hail beat on the I'oof of
the chief's house terribly. (Before TxamsEm arrived in the town,
he had ordered some of his grandchildren the Crows to take each a
small white stone in his mouth, and said, "WTien we pronoimco the
words of our song, then drop the stones on the roof of the chief's
house." Thus had TxamsEm spoken to his grandchildren the
Crows, and they had done so.) When the mighty hail ceased,
TxamsEm said, "Bring me a mat of cedar bark." They brought him
the mat, and he spread it over the princess to cover her. He himself
also went imder it with the girl, touched the wound, said, "Be cured,
woimd imder the right ribs!" and so it happened. Then the chief
was very glad because his daughter had been cured of hei" illness.
He gave TxamsEm aU kinds of food. Now, the chief spoke to the
shaman after he had fed him, and said, "Ask me whatever you wish,
and I wiU give it to you." Then he made a promise imto him:
"TVTiatever you may ask me, I \\t11 give it to you, my dear, good, and
tiTie supernatural man, — you, who are possessed of supenaatural
powers, — for you have succeeded in restoiing my only daughter."
Then TxamsEm looked aroimd and smiled. He said, "What I want
is that you should move, and leave for me all the provisions you have ;
for my yotmg men have nothing, because we have no time to obtain
our own provisions, for we are going aroimd all the time healing
those who need us." Then the chief ordered his slaves to go out,
and ordered the people to move on the next day. Then the slaves
ran out, crying, "Leave, great tribe, and leave your provisions
behind!" The people did so. They left ui the morning, and left
all their food, according to the order of their master. TxamsEm was
very glad, because now he had much food. On the following day
he took a walk; and while he was absent, his grandchildren assembled.

84 TSIMSHIAN MYTHOLOGY [eth. ann. 31

opened many boxes of crabapples mixed with grease, and ate them
all. WTien TxamsEm came home from his walk, behold ! he saw all
the empty boxes, and he knew that his grandchildren had done this.

(25) TXa'mSEM pretends TO BUILD A CANOE '

TxamsEm did stiU another thing. After he had visited every
country, he found a httle hut in which were two women — a widow
and her daughter; and the widow was very kind to him, and fed him
with many kinds of food. After TxamsEm had eaten, he said to the
widow, "I wiU marry your daughter, " and the widow agreed. Then
TxamsEm was glad that the widow's daughter was to marry him,
for the widow's house was fuU of all kinds of food. The young
woman who was the wife of TxamsEni was very beautiful. After
a while TxamsEm said to his young wife, "Now, my dear, you know
that I love you very much, and therefore I shall build a nice little
canoe for your mother. I shall go away tomorrow to look for red
cedar. Then I will build a canoe for her. I want you to get ready,
for I want to start early in the morning. " Then the young woman
repeated this to her mother. Early the next morning the mother-
in-law arose and prepared breakfast for her son-in-law. When it was
ready she called her son-in-law. TxamsEm arose and ate his break-
fast. Then he went off to search for red cedar. He came back before
it was evening, went to his wife, and told her that he had found a very
good red cedar of proper size. He said, " I will cut it down tomorrow.
Then I will cut it the right length for a canoe. " His mother-in-law
prepared supper for him, and she cooked all the food she had. After
he had eaten his meal, he laj^ down; and wliile he was Ijang there, he
whispered to his wife, "When the canoe is finished, I wiU go around
the island. You shall sit in the stern, your mother shall sit in the
middle of the canoe, and I will sit in the bow. Then we shall have a
happy time." Thus spoke TxamsEm to his wife. Next morning
he arose, while his mother-in-law prepared his breakfast. After he
ha<l taken his meal, he took his mother-in-law's stone tools and went;
and his mother-in-law and his wife heard him cut the tree with his
stone ax. They also heard the large cedar tree fall, and after a while
they heard also how he was working with the stone ax. He came
home before it was evening, weary and sore on account of the hard
work that he had been doing all day long. WTien he came home, he
said to his wife, "Just tell your mother that I want her to boil for me
a good dried salmon every evening, for I like the soup of dried salmon.
It is very good for a man who is building a canoe. " She did so every
evening. When the fourth day came, TxiimsEm told his wife that the
canoe was almost finished. By this time his mother-in-law's pro-
visions were nearly spent, and some of her food boxes were empty.

1 Notes, p. 720.

BOAS] TSIMSHIAN MYTHS 85

A few days later TxamsEm started again, and on the following
morning he went to take along some food for his dinner. Now, the
widow said to her daughter, "Go, my dear daughter, and see how
long it may take until your husband has fuiished the canoe that he
is building, but go secretly." Then her daughter went to the place
where her husband was working. Unseen she arrived at the place where
he was, and saw him standing at the end of an old rotten cedar tree
beating it with a stone ax to make a noise hke a man who is working
mth an ax. His wife saw that there was a large hole in the rotten
cedar tree, and therefore it made so much noise when TxamsEm
was striking it. His wife left. When she came to her mother, she
told her aU about her husband. Therefore they took the canoe and
moved to their tribe. They took away all the provisions that were
left. TxamsEm went back before it was everung. Before he
reached his mother-m-law's hut he was glad and whistled, because
he thought his mother-in-law had prepared his supper for him. But
when he went in, he saw that everything was gone. Nothing remained
except empty boxes and a little fire. Then he was hungry again.

(26) txa'msem visits CHIEF echo'

TxamsEm remaiaed sitting there, thinking quietly how many hard
tliinss he had done among; men, stiU his needs were not satisfied.
At last he made up his mind to try to go again to the people in order
to get something to eat, for he was a great eater. ^He went to a
lonely place, and was very anxious to find some people in the woods.
Soon he came to a great plam. No trees were to be seen, just grass
and flowers. At a distance he beheld a large house, and inside the
large house with carved front he heard many people singing. He
saw sparks fljong up from the smoke hole, and he knew that it must be
the house of a great chief. When he came near the house, he heard
somethmg saj-ing with a loud voice, "A stranger is coming, a chief
is coming!" and he knew that they meant him. So he went in, but
he saw nobody. Still he heard the voices. He saw a great fire in
the center, and a good new mat was spread out for him alongside the
fire. Then he heard a voice wliich called to him, "Sit down on the
mat! This way, great chief! This way, great chief! This way!"
He walked proudly toward the mat. Then TxamsEm sat down on
it. This was the house of Chief Echo. Then TxiimsEm heard the
chief speak to his slaves and tell them to roast a dried salmon; and
he saw a carved box open itself and dried salmon come out of it.
Then he saw a nice dish walk toward the fire all by itself. TxamsEm
was scared and astonished to see these things. Wlien the dried sal-
mon was roasted and cut into pieces of the right length, the pieces
went into the dish all by themselves. The dish laid itself down in

1 Notes, p. 702.

86 TSIMSHIAN MYTHOLOGY tBTH. ann. 31

front of TxamsEm, and he thought while he was eating, what strange
thmgs ho was seeing now. When he had fuiished, a horn dipper came
forward filled %vith water. He took it by its handle and drank. Then
he saw a large dish fuU of crabapples mixed with grease, and a black
horn spoon, come forward by themselves. TxamsEm took the
handle and ate all he could. Before he emptied his dish, he looked
around, and, behold! mountain-goat fat was hanging on one side of
the house. He thought, "I will take down one of these large pieces
of fat." Thus TxamsEm thought while he was eating. Then he
heard many women laughing in one corner of the house, "Ha, ha!
TxamsEm thinks he wiU take down one of those large pieces of
mountain-goat fat!" Then TxamsEm was ashamed on account of
what the women were saymg. He ate all the crabapples, and another
dish came forward fiUed with cranberries mixed with grease and with
water. TxiimsEm ate agam, and, behold! he saw dried mountain-
sheep fat hanging in one corner of the large house. He thought again,
"I will take down one of these pieces of mountain-sheep fat, and I
will run out with it." Agam he heard many women laughing,
"Ha, ha! TxamsEm is thinking he will take down a piece of the
mountain-sheep fat and will run out with it. " TxamsEm was much
troubled on account of what he heard the women saying, and when
he heard them laughmg in the corner of the house. He arose, ran out,
and snatched one of the pieces of 'mountain-goat meat and of moun-
tain-sheep fat; but when he came to the door, a large stone hammer
beat him on tlfe ankle, and he fell to the ground badly hurt. He
lost the meat and fat, and some one dragged him along and cast him
out. He lay there a while and began to cry, for he was very hungry,
and his foot very sore. On the following day, when he was a little
better, he took a stick and tried to walk away.

(27) TXa'MSEM kills LITTLE PITCH'

TxamsEm went on, not knowing which way to go. He was very weak
and huoagry, and sore of foot. He went on and on in the woods until
he saw a house far off. He went toward it, came near, and entered.
There were a man and his wife, a very pretty yomig woman, there.
They permitted him to come in, for they had pity on the poor man
who had come to their house. They asked him if he wanted some-
thing to eat, and they gave him to eat. Then the young woman tried
to cure his ankle, which was hurt by the stone in the house of Chief
Echo. He was now in the house of Little Pitch. lie came in, and
the people were very kind to him. The wife of Little Pitch put
pitch on his sore ankle. After two days he was quite well, and he
was very glad. The young woman gave him to eat every day. The

I Notes, p. 683.

BOAS] TSIMSHIAN MYTHS 87

house of Little Pitch was ivd\ of dried hahbut and of all kinds of pro-
visions. TxamsEm made up his mind to kill his friend who had
treated him so kindly.

On the following evening, after he had eaten his supper, he said
to his friend that they would go out the next morning to catch
hahbut. Little Pitch was'wilhng, and said to TxamsEm, "It is not
good for me if I go out fishing in the sun, because I am so weak. I
must return home while it is still chilly." TxamsEm rephed, "I will
do whatever you say, sir. I think we shall have plenty of time."
Thus spoke TxamsEm. They started for the fishing-groimd, and
fished all night until daybreak. When the sun rose, Little Pitch
wanted to go home; but TxamsEm said, "I enjoy fishing. Lie down
there in the bow of the canoe, and cover yourself with a mat." Little
Pitch lay down, and TxamsEm called him, "Little Pitch!" — "Hey!"
he rephed. After a while TxamsEm called him again, "Little
Pitch!" — "Hey!" he answered again with a loud voice. TxamsEm
called him once more, "Little Pitch!" Then he answered "Hey!"
in a low voice. TxamsEm called him still again. He answered,
"Hey, hey!" with a very weak voice. "Now I will pull up my
fishing-hnes," said TxamsEm; and after he had hauled his lines into
the canoe, he paddled away home.

TxamsEm paddled very hard. He called again, "Little Pitch!"
but there was no answer; so he went to see what had happened to
Little Pitch. As soon as he touched the mat that covered Little
Pitch, behold! pitch was running out all over the hahbut. Little
Pitch was dead, and melted pitch ran all over the hahbut. Therefore
the hahbut is black on one side.

TxamsEm was very glad. He paddled along until he reached the
shore in front of Little Pitch's house, expecting to get a good supper
from Little Pitch's wife. He took the hne, tied up his canoe, and
went up, glad in his heart. He went on and on, but could not find
any house. He searched every^vhere, but could not find it. Only a
little green spruce tree was standing there, with a chop of pitch
upon one side. Finally TxamsEm remembered that his canoe was
full of hahbut; so he went down to the beach, being very hungry, but
h(! could not find his canoe. Only a spruce log with roots was there.
Then TxamsEm felt very badly.

(28) txa'msem kills grizzly beari

There was no food with which TxamsEm could satisfy his hunger.
He began to cry, for he was very hungry ; and he went on, no t knowing
which way to go. Finally he arrived on one side of a large bay, and
saw a small house on the other side, and a small canoe on the beach
in front of the house. TxamsEm went toward the house, and entered.
In the house was an old man vnth his two wives. The house was full

I Notes, p. 680.

05 TSIMSHIAN MYTHOLOGY [eth. anm. 31

of dried fish^ — halibut and other kinds — and of dried meat of mountain
goat, and there were fat and all kinds of dried berries. They spread
a mat out, and let TxamsEm sit on it. They gave him some of the
good food they had; and while TxiimsEm was eating his meal, he
said to his new friend, "Sir, may I join you tomorrow, when you go
out to catch hahbut?" Chief Grizzly Bear said that he had no bait;
but TxamsEm rephed, "We shall have bait from our own bodies."
So Chief Bear consented, and they went to bed.

When TxamsEm knew that they were all asleep, he went out
secretly to the creek, caught a cohoes salmon, and cut off its tail.
Early the following morning TxamsEm went down first, launched
Chief Grizzly Bear's canoe, and then the chief also went down. They
started for the fishing-bank. When they reached the fishing-ground,
TxamsEm pretended to cut off part of his belly, and to tie it on to
his hook for bait. Grizzly Bear saw it, but he was afraid to do the
same. Grizzly Bear was surprised when he saw what TxamsEm was
doing. Then TxamsEm urged him, saying, "Go on! do the same,"
but Grizzly was afraid to do so. Then TxamsEm forced him to do
so. He threw his knife to Grizzly Bear, and Grizzly Bear took the
Icnrfe and cut off part of his own body. Soon he fainted. When he
felt that he was dying, he rushed at TxamsEm, trying to kill him; but
TxiimsEm jumped out and clung to the bottom of the canoe. When
he heard that Grizzly Bear was dead, he went back into the canoe.
Then he went ashore and hurried toward the house.

He said to the two female Grizzly Bears, "Your husband has
fainted, and he wiU die. If you want to bring him back to life, bring
me two stones." Then the two women went, and brought each a
small stone. TxamsEm put these stones into the fire, and, when they
were red-hot, he told the women each to swallow one. The female
Grizzly Bears trusted him. When the stones were red-hot, TxamsEm
took two wooden tongs, took up the stones, and said to each of the
women, "Now, dear chief tainess, open your mouth and close your
eyes!" They did so, and TxamsEm put the hot stones into their
mouths. Then they tumbled about, and TxamsEm struck them until
they wei-e dead. Thus TxamsEm killed three Grizzly Bears in one
day. He went down to the beach at once and took out of the canoe
the Grizzly Bear that he had killed. He cut it up first, and then his
two wives. TxamsEm staid there many days. He had a good time,
and ate all he wanted every day.

(29) txa'msem kills deer'

When TxamsEm had eaten the provisions of the Grizzly Bear, he
went on, not knowing where to go. Soon he came to the mouth of the
creek where there were humpback salmon. He saw a little hut on

' Notes, p. 703.

BOAS] TSIMSHIAN MYTHS 89

tlie other side. lie went to it, and saw a man and his wife, two per-
sons, in the house. TxamsEm went in, and sat down on one side of
the fire. These persons were smoking humpback sahnon, and they
fed TxamsEm with good food; and while TxamsEm was eating, he
said to his new friend, "O brother-in-law! (he called the Deer his
brother-in-law) let us go tomorrow and cut wood, for you have no
good wood fit ior smoking salmon. I know what kind of wood you
need for your salmon." The Deer trusted him, and on the following
morning they went out. TxiLmsEm saw a rotten hemlock tree,
which, as he said, would make good wood for his brother-in-law to
dry salmon -with.. Therefore the people now know that this kind of
wood is good for smoking sahnon. TxamsEm cut down one of the
trees, and cut the wood of right lengths. While he was sjiUtting the
wood, his wedges jumped out. He tried it again, but the wedges
jumped out again. Wlien his brother-in-law saw the wedges jump
out often, he stepped up to him and took hold of the wedges. When
the Deer took off his hands, the wedges jumped out again. "Take
hold of them again!" said TxamsEm to his brother-in-law. "Come
a httle nearer!" He did so. ''Don't be afraid, brother-in-law!"
So the poor Deer put his head close to the wedges. Then TxamsEm
struck the wedges with his stone hammer, and said to the Deer,
"Come a little nearer to the wedges!" for the wedges always jumped
out. Then the Deer was afraid. TxamsEm said, "Don't be afraid!
I won't hiu-t you." So the Deer put his head quite close to the
wedges; and while TxamsEm was st liking them with his hammer, he
sang out, " Wo wu, wo wu, wo wu!" iVfter he had done so, he hit
the Deer's head, and the Deer fell dowTi dead. TxamsEm made a
fire, and put flat stones in it. lie made a hole in the ground, and
when the flat stones were red-hot, he gathered leaves of the skimlc-
cabbage, cut up the fat deer, and put it on the hot stones. He put the
cover on, and put water on the hot stones to steam the meat in the hole.
When he uncovered the fat meat that he had cooked, he was very
happ3^. TxamsEm saw a large stump ' which was lying near the
hole. Then he took part of the fat meat, shook it at the big Stump,
and said to the Stump, "Wouldn't you like to have my fat meat, old
Stump?" He did so many times. After he had eaten, he went to
get some more leaves of the skunk-cabbage, which were to servo as
his dish. After he had left, the great Stump moved, and sat down
on top of the hole where the meat was. Now TxamsEm returned.
Behold! the Stump was on top of his meat. He cried aloud on
accoimt of his food. TxamsEm went up to the Stump, and said,
"Just sit a Kttle farther, friend! I will eat with you of my fat
meat." He did all he could to move the great Stump. "Just sit a

1 See p. 6S.

90 TSIMSHIAN MYTHOLOGY [eth. anjj. 31

little farther off, and I will cat with you, dear friend! Oh, have
pity on me, dear friend!"

Finalh', when the Stump had eaten all the fat meat, he moved off
from the hole, and TxamsKm saw that only bare bones were left in
the hole. He took these bare bones, broke them to find sometliing
in them, and cried.

In the evenuig he went into his canoe. He put black paint on his
face, and paddled along, smging —

"Hi, hi, hi! a great party of wolves metus onourwayhome and killed my grandfather!
Hi, hi, hi! a great party of wolves met us on our way home and killed my brother-in-
law!

O my grandfather!"

The Deer's wife was standing in front of their house. Soon TxiimsEm
came to the beach, and she asked him, "What has happened to
you ?" TxamsEm was stUl crying —

" Hi, hi, hi! a great party of wolves met us on our way home and killed my grandfather!
Hi, hi, hi! a great party of wolves met us on our way home and killed my brother-in-
law!

O my grandfather! "

Then the Deer's wife shook her little short tail and ran away from
him. TxamsEm went into the house of the Deer, and ate all the
provisions in the house.

(30) txa'msem imitates chief seal'

After TxamsEm had eaten everything, he went on again. He came
to a long point, and, behold ! there was a house. He entered, for he was
very hungry. This was the house of the Seal. Cliief Seal spread a
new mat, and TxamsEm sat down on it. Then Seal roasted a chied
salmon, put it in a dish, and placed it before TxamsEm. Seal took
another dish and placed it near the fire. Then he held up both liis
hands close to the fii-e, with the back of his hands toward the fii-e,
so that they grew warm, and oil dripped from his fingers and ran
into the dish, which he gave to TxamsEm to dip the salmon into.
TxamsEm dipped lus salmon into the oil and ate. Then he took
a dish and filled it with seal blubber, and he put more oil over it.
TxiimsEm was very glad, for he had eaten enough in the house of the
Seal.

Then he left. He built a house; and when he had finished it, he
mvitcd the Seal to his new house. The Seal came to visit him, and
sat down in the rear of the house. TxamsEm took a dish and placed
it near the fire. He held up his hands, so that they grew warm,
and his fingers, eyes, and mouth were scorched. TxamsEm fell back
like one dead, and he lay there a long time. Then the Seal arose.
There was no oil m the dish. He said, "Oh, he tries to do what

1 Notes, pp. 694, 696.

BOAS] TSIMSHIAN MYTHS 91

I do!" TxamsEin was much ashamed. He arose, went into -the
woods, found some pitch, and put it on liis fingers.

People say that in olden times all the joints of man's or woman's
fingers had eyes and mouths until TxamsEm held up his hands when
he invited Cliief Seal into his house, and that man's fingers have had
no eyes and no mouths since; when people ate food in those days,
the fingers also ate.

(31) txa'msem imitates chief kingfisher^

Again TxamsEm went on. He came to a creek, and saw a house in
front of him. It was a verj' nice house. He went toward it ; and when
he went in, he saw a good-lookuig young man who was making a hook.
^Vllen TxamsEm entered, the young man looked at him, arose hastily,
and spread a new mat on the floor. Then the young man went and
fetched a pad of water. He took a nice dish, and roasted a dried
salmon. He put it into the dish, and placed it before TxamsEiu.
This young man was Chief Ivingfisher. He had large stores of all kinds
of provisions, and gave nearly everything to TxamsEm. At last he
took a nice dish and stretched liis foot out over it. Then he took a
smooth stone, struck his ankle, and salmon eggs pom-ed out of it and
filled the dish. He placed it before TxamsEm, gave him a wooden
spoon, and TxiimsEm ate it all and was very much pleased. He left
the house of Kingfisher when he had had enough.

Then he thought that he would invite his friend to Adsit him.
Now, TxamsEm built a house better than that of young Kingfisher.
When he had finished it, he invited lilngfisher, who sat down along-
side the fire. TxamsEm took a dish, stretched out his foot over the
dish, took a smooth stone and struck his ankle. He fell back, and
said, "Oh, I am ahnost dead!" Then yoimg I\ingfisher flew away
from him, and TxamsEm was very much ashamed. His foot was
sore and swoUen, and he lay there a long time imtil it became well
again. '

(32) txa'msem IMITATES THE THRUSH'

Again he went, not knowuig wluch way to tm-n. He came to a
large river where there were many salmonl)erry bushes. There was
a laouse, and TxamsEm went toward it. There he saw a fine-
looking man, the Tlnush, who invited TxamsEm to come in. The
good-lookhig young man took some dried salmon, roasted them, put
them in a dish, and placed them before TxamsEm, who ate. Wlien
he had finished eating salmon, he drank water. Then Thrush took a
nice clean dish, wiped it out, arose, and took it up to the smoke hole.
Then he sang —

"Jliyu gumik gumik gumih gumxk! "

I Notes, pp. 694, 696.

92 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

Aftor he had done so four times, he placed the dish before TxamsEm.
It was full of red and yellow salraonberries, which TxamsEm enjoyed
very much. Ho ate them all.

Then he thought again that he would do the same; and while the
young man was busy, TxamsEm secretly took some of the unripe
salraonberries, put them into his left hand, and as soon as he had
left the house, he built a house for himself and invited the Thrush
to his new home. When his guest came in, he sat down on one side
of TxamsEm's house. TxamsEm took a dish, lifted it up to the
smoke hole, and put into it the unripe salraonberries that he had
taken away from Thrush's house. He held up the dish and said,
" Mlga, miga!" He said so very often, but there remained just as
many unripe salmonborries in his dish as he had put in, and Txam-
sEra's hands were tired from holding up the dish. Ho placed it before
the Thrush, who arose, saying, "You tried to imitate me." Then
TxamsEm was ashamed. He sat down in his house.

(33) TXa'mSEM and CORMORANT'

TxamsEm went on agam, not knowing which way to turn. He went
toward the sea; and, behold! he saw a house some distance away.
He came near, entered, and sat down on one side of the fire. A man
was there with his wife. This was the house of Chief Cormorant.
The man's wife arose and roasteil dried salmon by the fu-e. She put
it into a dish and placed itbeforeTxiimsEm, who ate it all. She uncov-
ered steamed halibut and seal meat, put it into a dish, and gave it to
TxiimsEm, who ate it all. The house of Chief Cormorant was full
of dried halibut and dried seal meat. After TxiimsEm had eaten, he
said to Chief Cormorant, "Dear chief, let us go tomorrow to catch
halibut!" Thus spoke TxamsEm to Chief Cormorant. The chief
replied at once, and said, "We wUl go tomorrow morning," and in
the evening they prepared their hooks and fishing-lines. Night came,
and before it was dayhght TxamsEm arose and called Chief Cor-
morant. Chief Cormorant awoke at once and arose. They went
aboard the canoe, and paddled to the fishing-ground, each with a
mat on his knees. As soon as they came to the fishing-ground, they
baited their hooks and tlirew the lines into the water. Wlien the
fishing-lines touched the bottom, Chief Cormorant had a bite from
a halibut at once, and hauled up his Ime with a hahbut at each end.^
He clubbed them and took them into the canoe. Then he threw his
fish-hne back into the water. Immediately he had another bite
from two halibut. He hauled up his line and clubbed them again.
TxiimsEm felt very bad because he did not get a bite from the hali-
but. Chief Cormorant threw out his line again; and when his hooks
touched the bottom, he had another bite. Then he hauled up the

1 Notes, p. 678.

2 The halibut-line is provided with a crosspiece, to each end of which a hook is attached. — F. B.

BOAS] TSIMSHIAN MYTHS 93

halibut and clubbed them. Chief Cormorant had not been there
long when his boat was fuU of large halibut, and all the haHbut had
their heads toward Chief Cormorant; but TxiimsEm caught no
halibut at all, while the chief was filling his canoe with fish.

The chief said to TxamsEm, "Let us go home, for we have enough .
halibut!" Then they hauled up their lines and paddled home with
then- canoe full of halibut. Now TxiimsEm was silent. Then Chief
Cormorant said to his friend, "I will give you some of my halibut;"
and TxiimsEm said to Cormorant, "Let us go ashore and refresh
ourselves!" So they went ashore to refresh themselves. When they
reached the beach, they stepped out of their canoe, and the sun
shone on the sandy beach.

Now, TxilmsEm said to Cormorant, ' 'Just stand still! I see a large
louse on the back of your head." So the Cormorant stood there,
while TxamsEm went toward hun. He said, "Ha! I caught your
big louse. Now put out j^our tongue, that I may put your louse on
it! " The Cormorant put his tongue way out; and wliile he was domg
so, TxiimsEm took hold of the tongue and tore it out. Then Cor-
morant tried to speak; but he could not, for he had no tongue.
TxiimsEm went down to the canoe, and the poor Cormorant came
down and went aboard the canoe, unable to talk. Many times he
tried to speak, but TxiimsEm did not understand him. TxiimsEm
paddled back home. When they arrived at the beach of Cor-
morant's town, the people came down and saw that the canoe was
full of halibut; but CMef Cormorant was lying in the bow of the
canoe, covered with a mat. They questioned him, and asked, ' ' What
is the matter with you, chief?" Then TxiimsEm lied, saymg that
Cliief Cormorant had not caught any halibut; that therefore he had
put his own hook into his mouth, and had torn out his own tongue.
The people took off the mats that covered Chief Cormorant, and saw
that his tongue was lost. The people questioned lum. He tried to
speak, but they did not understand him. Then Chief Cormorant
made signs ^vith his fingers, and thus told his people that TxiimsEm
had torn out his tongue on their way back from the fishing-ground,
because TxiimsEm had caught nothing.

Chief Cormorant's mouth was full of blood ; therefore all his people
assembled and flew around TxiimsEm, and struck at his cheeks with
theu- wings, and some of them scratched his head with their claws,
and pecked at his eyes with their biUs. TxiimsEm tried to escape;
but the Cormorants were so many, that he was unable to do so. At
last he put on his raven garment and flew away tlirough the smoke
hole, crymg, "Caw, caw, caw!" He went away, starving and hun-
gry. For this reason the Cormorant can not speak distinctly nowa-
days. As TxiimsEm had cursed them, therefore all the cormorants
have black feathers now. He himseH was badly bruised all over his
body.

94 TSIMSHIAN MYTHOLOGY ' [eth. axn. 31

(34) txa'msem and the wolves'

TxiimsEm went on again in the woods, lonely, without any friends.
There was no meat for him to eat. At last he came out of the forest
at a place where a house was standing in the valley. TxamsEm went
toward it. Before he arrived there, the sound of the voices of young
men met hhn proceeding from the house. They askeil hmi where he
came from and where he was going. TxanasEm repUed, saying that he
was out huntmg, and the young men were glad to learn that he was
a hunter. Therefore they invited hun m. Many people were in the
house. They spread mats on one sitle of the large fire. TxamsEm
sat down and looked around, and he saw that the house was full of
all kinds of meat. There was some fresh meat. He smiled when he
was looking around. Then they roasted dried salmon, and put it in
a dish and placed it in fi"ont of TxamsEm. He ate. The next course
was boiled dried meat, ami then fresh meat steamed in a hole in the
ground. This was the house of Chief Wolf and of his people. Txam-
sEm was afraid. On the followuig day Chief Wolf said to his hunt-
ers, "Bring me some fresh meat tomorrow, wliile our friend is
staying with us ! ' ' Then all the young people got ready for the fol-
lowing morning; and early in the morning they started, as soon as
the sun rose. They came home one by one, bringing all kinds of
animals. Some brought mountam goats, some venison, some black
bear, some geese, and so on. TxamsEm did not know what to do,
for he was afraid of the Wolves. He tried often to obtain all those
provisions which he saw in the house of the chief of the Wolves.
The Wolves ditl not sleep in the night, and they smelt everything;
therefore TxamsEm could not deceive them.

On the following day TxamsEm intended to leave them for a while,
and he said he would be back after a few days. He told Chief Wolf
that he was going for Ids hunting-gear. Cliief Wolf ordered his
servants to fill a big bag with fat meat, which he was going to give
to his friend to eat on liis way. On the following morning he started.
He had not gone long before he had eaten all the fat meat in his bag.

(35) txa'msem and chief GROUSE^

Then TxamsEm climbed a mountain and saw a house on the other
side. He went up to it secretly and looked in through a knot-hole.
Behold ! there were a woman and her two cluldren. He left secretly,
and went a little farther back and sat there a wliile. Then three
Crows whom TxamsEm had called came to him. He was going to
pretend that one of the Crows was his wife and the two others were
liis chikh-en; so they went together toward the little house. Before
they reached there, behold! a hunter came down with fi-esh meat of
mountain goats, and the two cliildren of the hunter came forth to

1 Notes, p. 720. 2 Notes, p. 716.

DOAS] TSIMSHIAN MYTHS 95

meet their father. Tliis was the house of Cluef Grouse. The two
chikh-en remained outside while the father went in. The chilch-en
saw a man, Ms wife, and liis two cliildren coming along toward them.
Then they ran in and told their parents that a stranger was coming
to tliem, and their parents were ready to receive him. Cliief Grouse
invited in the visitor and his family. They went in, and Grouse gave
them food imtil they all had had enough. TxamsEm said that he
would cami> with them for a while, and Chief Grouse agreed. Early
the following morning Chief Grouse arose and began to make arrows
and darts. He made many; and on the following day Chief Grouse
went, and TxamsEm went also. In the evening TxamsEm came
home first. He had caught nothing. Late in the evening Cliief
Grouse came home with an abundance of meat of mountain goats
and with fat, and liis children were very glad because theii- father
had brought them fat food — the fat of the intestines of mountain
goats and the fat of kidneys.

TxamsEm's children were very anxious to have some of the fresh
meat and fat. On the following day Chief Grouse made more arrows
and darts. Wlien he had finished them, he went agam, leaving very
early. On the following morning TxamsEm also started. He followed
Chief Grouse secretly; and when Cliief Grouse arrived at the foot of a
great steep cliff, he stood there with his bow in his hand, ready to
shoot. He began to shoot his arrows at the cracks of the cliff, and
TxamsEm saw what he was doing. After Cliief Grouse had shot all
liis new arrows, he shouted four times; and all of a sudden a bright
young man stood by his side, and Cliief Grouse stood still by the side
of the bright young man. Then the bright young man questioned
Chief Grouse: "Whose arrows are these?" — "O dearest supernatural
helper! all these are your arrows." Then the bright young man
vanished from the sight of Cluef Grouse; and, behold! a mountain
goat fell from the high cliff down to the place where Grouse was
standing. After TxamsEm had seen tliis, he went away secretly.
Chief Grouse got four large mountain goats. He cut them up, and
late in the evening he came home with aU the fat of the mountain
goats. Again his people welcomed tlieii' father gladly, because
he came home with much fresh meat. Chief Grouse fed TxamsEm
and liis family with the fresh meat and fat.

Then TxamsEm questioned Chief Grouse: "Ai-e you going to hunt
tomorrow?" — "No, Ishallnotgo," answered Cliief Grouse. "Well,"
said TxamsEm, "I will go myself tomorrow early in the morning."
Early the next morning TxamsEm went out right to the place where
Cliief Grouse had gone the other day, and he began to shoot his new
arrows. When he had finished shooting, he shouted with all his
might at the foot of the high cUfl. He shouted four times, and
immediately a bright young man stood by Ms side. He asked

96 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

TxiimsEm, "Whose darts and arrows are these?" and TxiimsEm
stood there speechless. He did not know what to answer to the
young man. The bright young man asked him again, " Wliose darts
and arrows are these?" TxamsEm was doubtful what to answer,
for he had not heard what Cluef Grouse had answered when the
supernatural being was standing at Ms side the day before. TxamsEm
rephed after the second question, "These are my own darts and
arrows, my own, my own tsidan, Raven's tsidan, his own tsidan."^
Then the supernatural bright young man was angry, because
TxamsEm was proud and had not answered the right way. He said
to TxamsEm, "I shall break your bad arrows," and he threw them
down the steep rock. Then the bright young man vanished from his
side, and TxamsEm turned back. He had not a single arrow left.
He had only his bow and his hunting-knife. He felt very bad,
turned back, and cut his own beUy with his knife. He took out
part of Ms own intestines, and put them around his walking-staff.
Late in the evemng he came home, and his cliildren were glad when
their father came home wath Ms staff with the intestmes wound
around it. Then the children sang a song —

" Only my father brought home intestines of wild animals! "

Then they unwrapped the intestines from the staff, and TxamsEm
was sitting down by the side of the fire without a word, looldng at
liis cluldren while they were unwrapping the intestines from the
staff. Soon the children had taken off the intestines, and they threw
them on the fire to cook them; and as soon as they were scorched,
TxamsEm fell back fainting. Therefore his wife and his two cluldren
flew away from him. Thus Chief Grouse perceived that it was
TxamsEm. He took liis dead body and threw it down the steep
mountain.

After TxamsEm had lain there a wliile, he came back to life, arose,
and sat down at the foot of the high cUff. He felt that his belly was
empty, for he had no intestines. Therefore the raven has no intes-
tines now.

(36) TXa'mSEM returns to the WOLVES^

TxamsEM went on, and the wound in his belly pained him
much. He went a long way, not knowing wMph way to turn. Still
he remembered Ms promise to Chief Wolf to return to him soon.
Therefore he searched everywhere trying to find the Wolves' village.
After a while he met two hunters, and asked them, "Will you tell me
where the village of Chief Wolf is ?" The two young men said, " We
belong to Chief Wolf's people. "— " WUl you take me to him ? "— " Yes, "
replied the two hunters, "come and go with us!" TxamsEm was

• The meaning of this word is unknown to me.— F. B. ' Notes, p. 720.

BOAS] TSIMSHIAN MYTHS 97

glad to follow them. They ran as fast as they could, and TxamsEm
followed them; but he soon was tired of running, for he was very
hungry, and his belly gave him pain. Therefore he was very weak,
and walked a long time. Before evening set in, the two young men
had left him behind, and TxamsEm camped in the woods, under a
large spruce tree. On the following morning, when he awoke, he tried
to get up; but he was very weak, for he had had nothing to eat for
three or four days. Wlien the sun rose up in the sky, a little tomtit
was flying about near TxamsEm, who called him. Then the Uttle
bird came to lum. TxamsEm said to him, "Will you kindly tell me
where Chief Wolf's town is?" The httle Tomtit repUed, "Oh,
yes! I wiU do it. Follow me." TxamsEm thanked him, and said
to Tomtit, "Don't fly zigzag when we are on our way, for I am very
weak, and my body feels heavy, for I have had notliing to eat for
four days and a half." So little Tomtit questioned him, and said,
"Su', where have you been ever since?" Now, TxamsEm told him his
story, and said, "I have been in camp with Cliief Grouse — his family
and my family. We went out hunting every morning, and I always
killed many mountain goats, and my jiartner had none. Therefore
he was angry with me, and struck nae down with liis club, knocking
me over the back of my head, and I lay on the ground almost dead.
Then he took me by the leg and tlu'ew me down the side of a liigh
cliff. He also cut my belly before he threw me down. "

Therefore the Uttle bird said, "Now let us go!" They went
together, the little Tomtit flying all the time, and the big TxamsEm
walking slowly after him. Every time the Tomtit jumped, he said,
"Tsiap, tslap!" all along their way. When he said "Tsiapf" he
meant, "This way, old friend!"

Before they arrived at the town of Chief Wolf, Tomtit came to
TxiimsEm's side, and said, "Now I will go back home, for I am afraid
of the Wolves." Thus he said to TxiirasEm. TxiimsEm saw the
smoke rising from the village of Chief Wolf, and he was glad to see
the smoke yonder. He walked on quickly, and arrived at the end
of the village. Some young men came out to meet him; and when
they reached him, they ran around him, taking up his scent. Txiim-
sEm was afraid of them, because they were smelling around him.
The young men asked him where he came from and where he was
going. He replied, "I just intended to visit Chief Wolf's village,
since I promised to come back again, and now I am back here."
The young men continued to ask him, "With whom have you been
all this time?" TxamsEm said, "I just want to see Chief Wolf."
Then they led him to the house of theu- chief. As soon as TxamsEm
entered, all the people in the house raised their noses because they
smcllcd the bloody wound in TxamsEm's body. Therefore the
cliief asked him, " Wliat has happened, that your bodv is filled with
50633°— 31 ETH— 16 7

98 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

blood?" TxamsEm replied, saying, "As I was going to get my
hunting-gear, I met a person on the way — a man and his wife and
his two children. He asked me to accompany him to his huntmg-
ground. I did so, and went with him. One morning I went hunt'mg
with him, and I killed more mountain sheep than he did, and also
some black bears. Then I went home to fetch -my family to our
camp. On the following morning we went again to his hunting-
gi'ound, and I killed more than I did before. Therefore he was
angry with me, and struck me with his club; and I fell to the ground,
and lay there for a while. He also cut my belly and took out my
intestines, and he threw me down a steep cliff. I must have lain
there a long time; but at last I revived, and I tried to get up, but I
was weak. After a while I felt a little better. I remember that you
were a kind friend to me, and so I have come here to see you before I
die."

Then Chief WoK questioned him, and asked, " How far is that from
here?"— "Oh, it is quite a long way off." — "How many days since
it happened?" He answered, "Four or five days ago." — "Have
you had anything to eat since that time?" — "Oh, no!" Chief WoK
took pity on TxamsEm when he told his story, and he asked TxilmsEm
whether it was a long way off, because he wanted to take revenge on
TxamsEm's enemy. Chief WoK believed the deceitful TxamsEm.
Now, Chief Wolf ordered his attendants to give his friend TxiimsEm
fat food, and they did as the chief had ordered them. They gave
him all kinds of rich meat and fat. Therefore TxamsEm became well
again, for he was eating rich food every day.

He staid among the Wolves for a long time. Every house was
full of rich meat and of fat; but he was not satisfied, for he wanted
the rich food for himself. So, on the followmg evening, as soon as
he had finished eating, he said to Chief Wolf, "I will go out with
your young men when they go out hunt ing. I think I can do better
than they." Thus he said. Chief WoK smiled, and said, "All
right, friend! I hope they won't leave you behind, for my attend-
ants run as quickly as birds fly, so I am afraid that they will leave
you behind." In the evening all the young men made ready for
the next day, and very early the following morning they started.
TxamsEm was up also. They all went, and TxamsEm accompanied
two young Wolves. As soon as they arrived at the foot of one of
the high mountains, they looked up, and, behold ! the top of the moun-
tain was full of mountain sheep. TxiimsEm said to his companions,
"I will remain here while you go up there." The two young Wolves
consented. They climbed up one side of the high mountain, trying
to get up to the mountain sheep. Soon they arrived there; and the
two young Wolves killed almost all of thom, and threw them down
one side of the high mountain, letting them slide down to TxiimsEm.

BOAS] TSIMSHIAN MYTHS 99

When they had thrown down all they had killed, they refreshed
themselves; and TxamsEm gathered all the game, covered it with
hemlock leaves, and left only four or five uncovered. When the
two young men had refreshed themselves, they went down, and found
very few carcasses. TxamsEm sat there without saying anything.
They asked him, "Are these mountain sheep all that came down?" —
"Yes, that is all." ' Then the two young men raised their noses to
smell, and soon found the pile of hemlock leaves. They scratched
them off, and found the animals. Then they asked TxamsEm,
"Wlio hid those animals here?"— "Where ?" said he. "I did it,
for I was afraid that some one might come and take them away, for
you staid away a long time." So they took them all out, and
gathered them in one pile. TxamsEm was ashamed. Therefore
the two young Wolves went away, howling, until all the Wolves
gathered together to carry the carcasses down. They all took them
down to the chief's house.

TxamsEm came down also. Now, Chief WoK's house was full of
mountain sheep, and all the Wolves were glad. TxiimsEm sat there
alone. No one spoke a word to him. Then the chief gave a great
feast to his people. TxamsEm looked pitifully at the chief's face;
therefore Chief Wolf fed him with good food. When the feast
was over, two young men went secretly to the chief, and told hun
that his friend had hidden the animals that they killed before they
came down. After these men had spoken. Chief Wolf asked his
friend how he liked huntuig. TxamsEm said, "It delighted mo very
much, sir." — "Will you go agam with these men?" — "Yes," was
his answer, "but I want to go alone." — "All right! you shall go."
On the following morning the men started out huntuig agam, and
TxamsEm went last. He followed secretly behind them. Soon two
young men saw that on the top of a mountain there were many
mountain sheep. They went up, and TxiimsEm looked at them
secretly. They killed as many as they could, and let them slide
down the side of the high mountain. Then they lay down on the
gi'ound on top of the mountain to refresh themselves. After they
had been there some time, T.xamsEm took many carcasses down to
the beach and hid them from the Wolves. The two young men
missed some of the mountain sheep; but they smelled all along the
way that TxamsEin had dragged them, and so they soon found the
pile of carcasses. They questioned TxamsEm, who was standing by
these carcasses. "Who dragged them down here? Where are
they?" — "I killed them myself." — ^"No, you dragged them down
here." These two young men were angry with him. So one of
them went away, and the other one remained to watch over the
game; and the one that had gone away began to howl. Soon all
the Wolves came that way, howling; but TxamsEin stood there,

100 TSIMSHIAN MYTHOLOGY [bth. ann. ai

ready for them, put on his raven garment , and flew away. The chief's
son decided to kill the man who had dragged down these animals.
They rushed at him; but TxiimsEm ran as fast as he could toward
a log that floated a little way out on the water. He flew, and alighted
on it. Then the Wolves went away with the carcasses, but TxiimsEm
paddled to the north country on the floating log. He drifted to
Cape Fox with the tide. Therefore the canoes do not capsize in
stormy weather when they cross over there. We call the place
"Mouth Of Nass River" up to this time.

(37) txa'msem invites the monsters '

TxamsEm had been away from this country for a long time, many
years; and when he came back from the north, wearing the old
raven garment, he gave a great feast to all the monsters on one of
the outer islands. When his guests came into the bay on the outer
side of that island, TxiimsEm went out to meet them. Tlie water
was fuU in front of the new carved house that T.xamsEm had built.
This was the first potlatch to M'hich he invited all kinds of monsters;
and when they came into the bay, TxamsEm stood m front of his house
and began to address his guests. "O chiefs! I am so glad to see that
you have come to my potlatch. I have been away from this country
for a long time, therefore I am glad to see you again. I want to say
something else. I wish you would stay there and become rocks."
Then aU the monsters became rocks. He continued, "And I will
also become a rock." As soon as TxamsEm said this, the devilfish
went down quickly. Therefore the de%'ilfish stays now at the bottom
of the sea. The people were much pleased because all the monsters
had been turned into stone; and TxamsEm himself became a stone
shaped like a raven, and only the devilfish remains alive. The people
say that nowadays, when a devilfish comes out of the water, the
people cry, "Caw, caw, caw!" like a raven, and the devilfish dies
when he hears the raven cry. That island is full of stones shaped
like aU kijids of monsters — whales, killer whales, sharks, and so on —
and the raven stands in front of his carved house even now.^

(38) THE FLTETHER history OF TXA'mSEM ^

There was a great cliief among the G^i-lu-dza'r named T!Em-nunx.
Three years before the white people reached this country the great
chief T!Em-nunx gave a great feast to all the Tsimshian tribes. He
built a very good carved house, carved on the outside, and with
carved timbers inside even better than the outer carving. After he
had finished his house, he invited all the Tsimshian chiefs to his new
carved house; and when the chiefs came in, they were delighted to

1 Notes, p. 718. 'Seep. 13S. ' Notes, p. 72.S.

BOAS] TSIMSHIAN MYTHS 101

see the beautiful carvings in T!Em-nunx's house: and the Tsinishian
people spread the fame of liLs house, telling how nice it was; and all
the people around the Tsinishian talked about the beautiful carved
house of T!Em-nunx. And so all the people round about came to see
the house. Finally all the animals also heard of the fame of T!Em-
nunx's house.

Now, TxiimsEm also heard about this. Every day since Chief
TiEm-nunx had finished his house it was full of people, and eveiy
night all kinds of animals came in to see the carved timbers. This
beautiful house was buUt on the Skeena River, at the mouth of
K-lax-g"ils River, where the G"i-lu-dza'r tribe lived.

After a whUe, before sjjring, when the people were ready to go to
Nass River to fish for olachen, one midnight Chief TiEm-nunx could
not sleep, and he saw that the door of his house was secretly opened.
Then he called his wofe, and asked her what it might be. Tliey
looked, and saw a gi"eat man enter. He crept along, came in, and
began to look at the carved tunbers. Before the giant had fuiished
looking over the house, the cliief was filled Avith fear, and groaned.
Therefore the giant stepped out quickly.

On the following morning the chief invited his whole tribe in, and
told them what had happened in his house on the previous niglit.
Therefore all his men agi-eed to watch the f oUowmg night ; and when
night came, three men lay in wait at the door. One of the chief's
men had a gun loaded with five bullets; and before midnight the
door was secretly opened again, as had happened before; and,
behold! a great man crept in and looked at the carvings which he
had not been able to examine the night before. Tlien the three men
who lay in wait for hun shot him. The man M-ho had the gun was
scared, but the others had more courage, and took the gun from him
and shot the giant in the breast with the five bullets; but the giant
took no notice of it, and the man who lay in wait faulted. The chief
did not faint at all. Wlien the giant had examined all the timbers,
he went out, and the three men did not know who it was whom they
had shot. Then the people M^ere afraid, because they had shot a
supernatural being.

Many years passed on. Two years after the canneries had been
established on Skeena River, not many years ago, a yomig man of
the upper Skeena River was gambling with another one. He lost
aD his goods, and also those of his wife and his two children. There-
fore he was very sad, for his wife had nothuig to wear, and they had
no food for then' children. Therefore the young man went away
from his empty, lonely house. He wandered about in the moun-
tains. He had passed over many mountains; and after he had done
so, he came to the border of a great plain. Tliere he found a narrow
trail, which he followed. Finallv lie saw smoke ascending in tl)e

102 TSIMSHIAX MYTHOLOGY [eth. an.x. .-U

distance. He went toward it ; and when he fame there, he discovered
a deep valley. He stood at the edge of the deep valley and looked
down into it. He Saw a hut in it, and the smoke ascended from it.
He looked in another du-ection, and he saw that the trail which he
had followed went straight down in front of the little hut. So he
went down the trail. He looked secretly through a knot-hole, and
saw a great man lying there, with his back turned toward the fire.
The great man spoke to the young man who had come secret h' to his
door, and said, "Come in, my dear! for I have known about you ever
since you left your home." So the young man went in.

The giant sat up antl looked at the yomig man. He began to
speak, and questioned the yoimg man. "Did you hear your own
history about TxamsEm?" The 3"oung man answered, "Yes."
Tlien TxamsEm continued, "I am he," said he. "Do you see the
wound in my chest ? I received it in the carved house of T!fcm-nunx."
The young man was sm'prised, for he did not know about the carved
house of TlEm-nimx. This giant was TxamsEm. He said to the
yomig man, "I will give you some meat." He did so; and after the
young man had had his meal, TxamsEm said, "This vallej- has been
given to me tolivein." As soon as the young man had entered the hut,
he had seen two pups lying by the side of the fire. TxamsEm called
the j-oung man out ; and when they had gone out, TxiimsEm pointed
with his iinger at the mountains which were all aromid his hut, and
all these motmtains were full of mountain sheep. Other mountains
were full of black bears and of all other kinds of animals. TxamsEm
also said, "Do you see these animals? They are my provisions.
Tlioy have been prepared for me, and it has been ordained that I
shall stay here a little longer. Therefore I do not go about the world
any more, but at a future day I shall begin to travel agam: but I do
not know when, only Heaven liimself knows."

After he had spoken, he called the pups by name. Then the pups
arose and shook their bodies, and they became two hauhau' cubs.
Therefore the young man was afraid; but TxiimsEm sent the two
young hauhau up one of the moimtams which was fidl of mountain
sheep. They went, and TxamsEm said to the young man, "Heaven
gave me those two yomig Jiauhau to biing me meat every day;"
and when TxamsEm had said these words, they heard the roaring of
the two Jiauhau cubs on the mountain, and, behold! a great number
of mountain sheep fell from the mountain by the side of TxamsEm's
hut. TxamsEm skinned and carved them all. After he had cut them
up, he took the meat and fat, wrapped them around his huntuig-
stafl', and, when the fat was thick around his staff, TxamsEm squeezed
the bundle four times. Thei\ the fat was finished. He also took

I .\ fabulous animal. — F. B.

BOAS] TSIMSHIAN MYTHS 103

the meat and wraiDped it over the fat around his staff; and when
the staff was full, he squeezed it, and it was tliiu again. He did tliis
four times, and all the meat was finished.

Then TxamsEm gave it to the young man, saying, "Go back
home!" The man replied, "I do not know my way, for it is far off.
I do not think I shall ever get back to my house." Therefore
TxamsEm led him up one of the mountains, and pointed out a certain
direction. He said, "You shall go in the direction in wliich I point.
Follow that narrow trail yonder. This trail leads to your house.
You will soon get home." Then the young man said, "I have been
traveling for many days. How can I get home quickly V TxamsEm
repHed, "I will smooth your way for you. You shall reach home
tonight. Keep your eyes on the narrow trail; and if you hear any-
thing beldnd you on the way like thunder or terrible noises, don't
look back, lest peril befall you. Keep your eyes on the trail mi til
you reach above your viUage. Then you may look back, and you
shall know what has happened." TxamsEm said also, "Have pa-
tience, young man! Don't look behind you!" and he made the
young man promise not to look back on liis way down to liis home.

Now he was ready, and TxamsEm told him to go as quickly as possi-
ble. The man took his gun on his left shoulder and TxamsEm's
staff in his right hand. TxamsEm said, "Go quickly! My dogs will
soon come and they might devour you." Therefore the young man
went, and kept liis eyes on the narrow trail. The trail went along the
middle of the large plain; and wliile he was running along, he heard
a great noise hke the rolling of thunder, but the young man kept on
gomg. He heard other terrible noises close behind, Uke the noise of
mountain-sUdes, and the earth was quaking as he went along, but
he kept liis eyes on the narrow trail. He heard more terrible noises
close behind, and he ran as fast as he could to escape from the teiTors
behind him, and the ground contiaued to tremble. He was full of
fear, but he kept on, and befoi-e the sun set he arrived above his
village and stood there.

Then he looked back, and high mountains appeared where he had
come from. TxiimsEm had smoothed those mountains where the
young man had passed ; and as soon as the man had passed a mountain,
the mountain stood up again as it had been before, and that made
a terrible noise, for all the mountains arose again in their own places.
There was no large plain and no narrow trail to be seen . Only high
mountains covered the country beliind the man. He wondered on
account of what had happened to liim. He stood there a while,
thinking that he had been in a dream, but still he held the staff in his
right hand, and his own gun on his left shoulder. He made up his
mind to go down to his village, and laid down the staff and his rifle.

104 TSIMSHIAN MYTHOLOGY [etii. axn. 31

He leaned Ms staff against the stump of a tree, and went down to his
father's house. Secretly he looked in through a knot-hole, and he
beheld his sister weeping beside the fire, and many people who were
sittmg around the fire looked sorrowful. So he went hi secretly and
stood behind his sister, who was sitting there weeping. He spoke to
her. "Sister," said he, "is my wife still ahve?" His sister was
sui-piised to see Mm, and all the people were glad to see Mm home
agam. His poor wife came in with her two cMldren, and the naan
took the two cMldren on Ms knees. He ordered Ms nephews to
invite in the whole tribe. They did as their uncle had told them.
When all the guests were in, the man went up with Ms four nephews
to where he had left Ms staff, and the four young men could not lift
it up: so the man liimsclf took it down to Ms house and placed it in
front, inside of the house. He ordered mats to be spread in the rear
of Ms father's house, and he took off the meat of mountain sheep
and piled it up in a great heap. Then he took off the fat from the
staff, and heaped up the fat by itself; and when he had taken off
everything from Ms staff, he gave part of the meat to the people, and
some fat, and he told them Ms storj^.

"I went wandering among the mountains; and when I passed all
the mountains and rivers and lakes, I came to a great plain. I did
not see any trees or any Mils, just nice green grass and all kinds of
flowers. Then I found a narrow trail, wMch I followed," said he.
Some one asked Mm, "How long did you walk after you reached the
great plain?" He answered, "Almost fifteen days." Then the man
continued, "I did not see the end of the great plain; andwhenlcame
to the center, I saw smoke ascending a httle distance ahead. There-
fore I walked as qmckl}" as I could. Soon I arrived at the edge of a
large valley; and when I looked down, I saw a hut in the bottom,
from wMch smoke ascended. I went down, following the same narrow
trail; and I went down the Mil quickl}-, carrying my rifle on my
shoulder. When I came to the bottom of the valley, I went toward
the hut. I looked in secretly, and a large man was lymg there by the
side of the fire, with Ms back against the fire. He said to me, 'Come
in, sir, for I have seen you struggMig along the trail.' So I went in
quietly, and sat down on one side of the fire, with my rifle in front
of me. Then the great man sat up, looked at me with Ms large
rough face, and I was afraid of Mm. He asked if I was not afraid to
see Mm. Therefore I took courage. Then he asked me if I knew
him. When I said, 'No,' he continued asking me if I knew the
story about TxamsEm, and I said, 'Yes.' Then he told me that
he was TxamsEm. He also showed me a large wound in Ms chest,
which he received m the house of a cMef named T lEni-nunx, in whose
carved house he had been shot. I saw two pups asleep near the fire.

BOAS] TSIMSHIAN MYTHS 105

Then the giant told mc that llcavcn had placed him there iu the
bottom of the deep valley and had given him food. So he did not
need to go around the conntrj'. He gave me good food to eat; and
when I had finished, he asked me to go outside. I did as he told me.
We went out together, and he pointed out the tops of all the mountains
round about liis hut. AU these mountains were full of all kinds of
animals — mountain sheep, black bear, and so on. Then he asked
me again if I wanted to go back to my home, therefore I told Mm
that I did not know my way. Furthermore, I told liim that I
thought I could not get home agaua. He smiled, and said, 'It is
not very far from here. You will reach home tonight. I will give
you provisions for yoiu' way home.' So I consented to what he said.
Moreover, he told me that Heaven had given him two dogs. He called
the two pups, which came out, shook themselves, and became Jiauhau
cubs. I almost fainted vnth fear, but they went up to where there
were innmnerable mountain sheep; antl as soon as they had gone,
behold! a great number of mountain sheep came sUding down the
mountain. So TxamsEm cut them up, meat and fat. Then he put
the meat and fat on his staff, and tliis you are eating now; and when
he gave me the staff, he pointed out to me a narrow trail which comes
down beliind our house. He stretched out his hand over the plain
four times, and commanded me not to look beliind if I should hear
a terrible noise. He said, 'If you look back, danger will befall you,
and you wiU not get home; but if you look straight ahead, you will
get home tonight.' After he had given his orders, I went, and ran
with all my might, the staff in my right hand, and my rifle on my
left shoulder. Wliile I was running, I heard behind me a terrible
noise hke rolling thunder, which made me vei'V much afraid, so I
ran on. Then I heard more terrible noises right behiiid me, and the
groimd was shaking as though rocks were being rent. I ran on.
There was more noise, and the ground was quaking, and the noises
were exceedingly terrible. I was almost out of breath; but before
the evening I arrived on top of tliis liill above us, and I laid down my
staff and my rifle. As soon as I reached the liill beliind tliis village,
I looked back the way I had come, and, behold! I saw many high
mountains. I was wondering. I thought I was in a dream. Finally
I came down; and when I saw my sister weeping here, I knew that
everything was true."

All his people were glad to see him home again, and his relatives
welcomed hun, and he kept the staff that TxamsEm had given to
him, and therefore the people know that TxamsEm is still alive.'

I My cousin, Henry D. Pierce, met this man last summer. My cousin questioned him, and the man
said that all the stories which I put down on these pages were known to the people. Many young peoiile
have gone trying to find TxamsEm, but they can not do it, because he hides In the mountains, so that
the people can not find him.— Henry W. Tate.

106 . TSIMSHIAN MYTHOLOGY [bth. ann. 31

2. The Meeting of the Wild Animals'

A long time ago, when the Tsimshian hved on the upper Skeeua
River, in Prairie Town, there were many people. They were the
most clever and the strongest among all the people, and they were
good hunters, and caught many anunals, going huntmg the whole
year round. Therefore all the animals were m great distress on
account of the hunters.

Therefore the annuals held a meeting. The Grizzly Bear invited
all the large animals to his house, and said to them, "We are dis-
tressed, and a calamity has befallen us on account of the huntmg of
these people, who pursue us into our dens. Therefore it is in my
mind to ask Him Who Made Us to give us more cold in winter, so that
no hunter may come and kill us in our dens. Let Him Wlio Made Us
give to our earth severe cold!" Thus spoke the Grizzly Bear to his
guests. Then all the large animals agreed to what the chief had
said, and the Wolf spoke: "I have something to say. Let us invite
all the small animals, — even such as Porcupine, Beaver, Raccoon,
Marten, Mink, down to the small animals such as the Mouse, and the
Insects that move on the earth, — for they might come forth and
protest against us, and our advice might come to nought!" Thus
spoke the large Wolf to the large animals in theu- council.

Therefore on the followmg day the large animals assembled on an
extensive prairie, and they called all the small animals, down to the
insects; and all the small animals and the msects assembled and sat
down on one side of the plain, and the large animals were sittmg on
the other side of the plain. Panther came, Grizzly Bear, Black
Bear, Wolf, Elk, Reindeer, Wolverene — all kinds of large animals.

Then the chief speaker, Grizzly Bear, arose, and said, "Friends,
I will tell you about my experiences." Thus bespoke to the small
animals and to the insects. "You know very well how we are
afflicted by the people who hunt us on mountains and hills, even
pursumg us into our dens. Therefore, my brothers, we have
assembled (he meant the large animals). On the previous day I
called them all, and I told them what I had in my mind. I said,
'Let us ask Him Wlio Made Us to give to our earth cold winters,
colder than ever, so that the people who hunt us can not come to
our dens and kill us and you!' and my brothers agreed. Therefore
we have called you, and we tell you about our council." Thus
spoke the Grizzly Bear. Moreover, he said, "Now I will ask you,
large animals, is this so?"

Then the Panther spoke, and said, "I fully agree to this wise
counsel," and all the large animals agreed. Then the Grizzly Bear

• This story resembles, in the form of the speeches, the story of TxamsEm's war on the South Winrt,
p. 79, and has been influencetl in form by the KwaklutI tales. The term "He Who Made Us" is presum-
ably due to Christian-influence.— Notes, pp. 723, 728.— F. B.

BOAS] TSIMSHIAM MVTHS 107

turned to the small animals, who were seated on one side of the
prairie, and said, "We want to know what you have to say in this
matter." Then the small animals kept quiet, and did not reply to
the question. After they had been silent for a while, one of their
speakers. Porcupine, arose, and said, "Friends, let me say a word or
two to answer your question. Your counsel is very good for your-
selves, for you have plenty of warm fur, even for the most severe
cold, but look down upon these little insects. They have no fur to
warm themselves in winter; and how can small insects and other
small animals obtain provisions if you ask for severe cold m whiter 1
Therefore I say this, don't ask for the greatest cold." Then he
stopped speaking and sat down.

Then Grizzly Bear arose, and said, "We will not pay any attention
to what Porcupine says, for all the large anunals agree." Therefore
he turned his head toward tlie large animals, and said, "Did you
agree when we asked for the severest cold on earth?" and all the
large animals replied, "We all consented. We do not care for what
Porcupine has said."

Then the same speaker arose agam, and said, "Now, listen once
more! I will ask you just one question." Thus spoke Porcupine :
"How will you obtain plants to eat if you ask for very severe cold?
And if it is so cold, the roots of all the wild tierries will be withered
and frozen, and all the plants of the prairie will wither away, owing
to the frost of winter. How will you be able to get food? You are
large animals, and you always walk about among the mountains
wanting something to eat. Now, if your request is granted for
severe cold every winter, you will die of starvation in spring or in
summer; but we shall live, for we live on the bark of trees, and our
smallest persons find their food in the gum of trees, and the smallest
insects fuid then- food in the earth."

After he had spoken, Porcupme put his thumb into his mouth and
bit it off, and said, "Confound it!" and threw his thumb out of his
mouth to show the large animals how clever he was, and sat down
again, full of rage. Therefore the hand of the porcupine has only
four fingers, no thumb.

All the large animals were speechless, because they wondered at
the wisdom of Porcupine. Finally Grizzly Bear arose, and said^
"It is true what you have said." Thus spoke Grizzly Bear to Porcu-
pine, and all the large animals chose Porcupine to be their wise man
and to be the fu-st among all the small animals ; and they all agreed
that the cold in winter should be as much as it is now. They made
six months for the whiter and six months for summer.

Then Porcupine spoke again out of his wisdom, and said, "In
winter we shall have ice and snow. In spring we shall have showers
of rain, and the plants shall be green. In summer we shall ha\ e

108 TSIMSHIAN MYTHOLOGY [eth. ann. 31

warmer weather, and all the fishes shall go up the rivers. In the
fall the leaves shall fall; it shall rain, and the rivers and brooks shall
overflow then- banks. Then all the animals, large and small, and
those that creep on the ground, shall go into then- dens and hide
themselves for six months." Thus spoke the wise Porcupine to all
the animals. Then they all agreed to what Porcupine had proposed.

They all joyfully went to their own homes. Thus it happens that all
the wild animals take to their dens in winter, and that all the large
animals are in their dens in winter. Only Porcupine does not hide
in a den in winter, but goes about visiting his neighbors, all the dif-
ferent kinds of anunals that go to theu" dens, large animals as well as
small ones.

The large animals refused the advice that Porcupine gave; and
Porcuphie was full of rage, went to those animals that had slighted
him, and struck them with the quills of his tail, and the large animals
were killed by them. Therefore all the animals are afraid of Porcu-
pine to this day. That is the end.

3. The Story' of the Porcupine-Hunter*

There was a great porcupine-himter in one of the Indian villages.
Every year, early in the fall, he went to hunt porcupines, because they
were excellent food in those days among the Indians. Every fall he
killed many and dried their meat and fat; and in winter-time people
from various villages came to him to buy dried meat from him,
and he became a very rich man. He had many valleys for his himt-
ing-ground, and he built a hut in each A'alley to dry meat and tallow.
He had four valleys as his himting-ground. Every year he went to
his first camp; and after he had killed all the porcupines there, he
went to the next camp; and when he had killed all there, he went to
another camp; and so on. He made a good club of yew wood with
which to club porcupines after smoking them out of their dens; and
when they ran out, he clubbed them and slew them.

Therefore aU the porcupines were in distress on account of this man.
One year this hmiter started earher than other years. He went to
camp in his four valleys, and obtained a great number of porcupines.
Wlien he had fLUed three of his huts, he wi-nt to his last hunting-groimd ;
and as soon as he arrived there, he went out alone to look over the
large rock above his hut; and when he arrived there, he saw a large
porcupine of brown color going aroimd the foot of a large spruce tree
which stood in front of the rock. He ran after it, and, behokl!
there was a large door opened for him, and a large fire was burning
in the center of a large house. He was invited in; so he entered,
and they spread a mat on one side of the fire; and a great chief was
there, seated in the rear of his house. He ordered his yovmg men, and
said, "Run around the village and invite all the women to my house,

' Notes, p. 723.

BOAS] TSIMSHIAN MYTHS 109

that I may dance and welcome my guest!" So they went. When
all the women were in, the Porcupme arose and began to dance ; and
the song-leader began to sing, "Pronoimce my name, pronounce my
name! Strike, strike!"

Repeat many times.

^g=EJ=fe3;Ffe^feLr^.:r.L3^^^

Aitgul wai - ya, aitgul wai - ya, yetsl yetsl.

Porcupine ran aroimd his own large fire; and after he had sung, he
stood in front of his guest, and said to him, "Pronomice my name,
brother! What is my name?" Thus he said, while he stood in
front of him. Then the hunter said, "Your name is Little Porcu-
pine."— "Yes, my name is that," said Chief Porcupine, and stnick
the himter's face with his spiny tail.

Then they began to sing again, and Oiief Porcupine danced once
more, while the hmiter's face was full of porcupine quills. At the
end of the song the chief stopped in front of the lumter, and said,
"Now, brother, what is my name?" The hunter said, "Your name
is Little L^gly Porcupine. " Again the chief stiiick the hmiter's face
with his spmy tail, and said, "That is my name. "

They sang again, and Chief Porcupine ran around the fire, while
his attendants kept on singing. Again he stopped in front of the
himter, and said, "What is my name, brother?" The man said,
"Your name is Little Btirnt One. " Again the chief struck him with
his spiny tail, saying, "Yes, that is my name," and the hunter's face
was fuU of porcupine quills. It was swoUcn so that he coidd hardly
see oiit of his eyes.

Again Chief Porcupine ran aroimd the fire while they were singing,
and again he stopped in front of tlu^ himter, and asked, "^Tiat is my
name, brother?" Then the poor hunter said, "Your name is Little
Lean Fellow." — "Yes, that is my name," said Porcupine, and
struck the himter's face with his spiny tail.

He ran aroimd again, and his attendants kept on singing, for tliis
was the last chance for the man's hfe. Then somebody touched him
softly. It was the Mouse Woman. She asked him, "Do you know
who has pimished you?" The poor bhnd hmiter said, "No." — "It
is the chief of the Porcupines," said Mouse Woman, "because you
killed so many in years past." The Mouse Woman was speaking
to him while Porcupine was sijiging. "Now, this is the last time.
At the end of the song the Porcupines will strike you all over your
body with their spiiay tails if you do not give the right answer to the
chief's question. His name is Sea Otter On Green Mountam. "

While the Mouse Woman was still talking to him, the singing
ceased, and all the Porcupines were ready to rush on him. Then the
chief stopped in front of him, and said, "Now, what is my name.

110 TSIMSHIAN MYTHOLOGY [eth. ann. 31

dear man?" Then tln' ])(>(ir man answered in a low voice, "Yonr
name is Sea Otter On Green Moimtain. "

Then Chief Porcupine ordered his people to wash the face of the
poor man; and all the Porcupines worked at his face, and took out the
green contents of the stomach of the first wife of Chief Porcupme,
and they iiibbed it on the face of the hmiter, for it was full of qiiills.
Then the quills came out again by themselves; and they took the
contents of the stomach of the second wife of Chief Porcupine and
rubbed it on his face, and more quiUs came out, and the man's face be-
came better than it had been before. Then the contents of the stomach
of the third wife was rubbed on his face, and the swelling on his face
became less, the quills became loose and fell out. Then the contents
of the stomach of the fourth wife was rubbed on his face, and all the
quills came out. Not a single one remained in the face of the himter.

Chief Porcupine had been chewing new* green leaves. Then he
spat in his hands and rubbed the face of the man, whose face became as
beautifid as it had been when he w^as a boy. Then Chief Porcupine
ordered his attendants to give food to the hunter. Therefore they
brought fat moimtain-sheep meat and many different kinds of food,
and fruits of all kinds ; and when the hunter felt satisfied after he had
eaten, the chief said to him,, "I %vill be your friend. My people are
fuU of sorrow^ because you have slain great numbei-s of them, so I
have taken you mto my house to kiU you right here; but since you
have pronoimced my chief's name rightly, I wih spare your life.
Now, I will ask you kindly not to smoke the porcupines out of their
dens; and if you need porcupme meat, do not kill so many of them;
and when you have killed one or more, dry their meat in a good fire
and eat them before wdnter sets in, so that my people may not have
any sickness m ^\^nter, and cast their bones into the fii-e; and do not
let your young people eat the heads of yoimg porcupines, lest they
become forgetful."

Therefore the Indians know how to use the contents of the stomach
of the porcupme when porcupine quills stick in the bodies of our people.

Then the himter went out from that place to his own hut, where
his wife was sitting weeping because her husband had been away for
many days. While the woman was sitting there, she heard a noise
at the door. She turned her face, and saw her husband come in.
She was surprised, and questioned him, and the hmiter told her that
he had been to the house of Chief Porcupine. Then they moved and
went home. They took all the porcupine meat from the other camps ;
and when he had taken them all home, he invited the people to his
house, and told them what had happened and how he had been
punished in the house of CTiief Porcupine.

Therefore the people nowadays know that the Porcupine is
ti'oublcd by the people. Porcupine is an animal that knows how to
sing. Porcupines know every tune in existence.

boas] tsimshian myths 111

4. The Story of Grizzly Beab and Beaver^

There was a great lake close to Skeena River, where many beavers
built their houses, because it was deep water and a safe hiding-place
and good shelter for them in winter-time. There were many old
houses, and new ones as well. They thought that their dangerous
enemies could not reach them.

One day the beavers thought there was no danger near them.
Therefore they left their houses and went out for fresh air, and they
covered the melting ice. It was early in spring when the animals
awoke from their winter sleep, and came out of their dens. The
Grizzly Bear had just come out from his winter sleep, and as soon
as he came out he saw many beavere that covered the ice. He went
there secretly, fell on them, and kdUed many of them. Some of them
escaped to their houses in the lake; but the great Grizzly Bear hunted
them to then- houses, and slew many of them in their houses, and
they were very sad. The great Grizzly Bear, however, was happy
because he had much food, and the poor weak beavers were much
distressed. He thought that these beavere would last him through
the summer, and finaUj^ only one beaver escaped from his paws.

This poor Beaver went away down into the water, and the great
Grizzly Bear was eating the beaver meat ; and when he had enough,
he lay down and slept among the slain beavei-s.

The poor lonely Beaver hid in the deep water and thought about
her great enemy. Then she plamied to make false ground on one
side of the lake. So she took wet soft moss and put it at the butt
end of a fallen tree which stretched over the water at one side of the
great lake. She did so in the night, for she was afraid to work in the
daytime. She made it look like dry land around the old fallen tree.
At the end of the summer the salmon were in the creeks. Now, the
great Grizzly Bear's beaver meat was all gone, and the great dreadful
thing was very hungiy. He was walking around the lake, searching
for something to eat; and he went to the brooks and caught many
sahnon, which were to serve as his food in winter.

One day as he went about very hungry, walking about proudly, for
he was stronger than any other animal, he stood there, and saw a poor
weak Beaver sitting at the end of a fallen tree. She was sitting there
very lonely. When the proud animal saw her sitting there, he asked
with his proud voice, "What are you doing there, poor animal?"
Thus said the proud Grizzly Bear when he saw her sitting on the end
of an old log. The Beaver said, ' ' Grizzly Bear shall cUe ! ' ' Then the
Grizzly Bear became angi-y, and said, "Did you say I shall die?"
but she did not even answer him. He wsilked down to and fro on the
dry land at the foot of the fallen tree, on the end of which the poor

' Notes, p. 723.

112

TSIMSHIAN MYTHOLOGY

[BTH. ANN. 31

little Beaver was sitting. The Beaver said a<;ain, "The o^-eat Grizzly
Bear shall die!" — "Yes/' said the great monster, "I will kill you
right there. Don't nin away! I wiU tear you right now!" and he
walked toward the Beaver that was sitting there. He was walking
along the log proudly, and said, "Don't run away! I wiU devour
you!" but the brave Beaver rephed, "Great Grizzly Bear shall die!"
Then the proud Grizzly Bear flew into a rage; but the poor Beaver
remained sitting there, and then swam out into the water. Then
she looked back at the Grizzly Bear, and said, "Grizzly Bear shall
die!" At once the Grizzly Bear jumped on the Beaver, who dived
under the fallen tree where she had made the false ground in order
to entrap the great Grizzly Bear, and the great monster struggled in
the slough that the Beaver had made. Then the Beaver came out
on the sm"face and cUmbed on the log where she had been sitting
before, and looked at the great Grizzly Bear who was struggling there.
She said once more, "Grizzly Bear shall die!" The Grizzly Bear
became tired out in the slough, and groaned in despair. He tried
with all Ms might to get away, but he could not, because the soft
mud and moss held him. He tried to swmi, but he could not do it.
When he was about to die, he said to the Beaver, "Come and help
me!" and the Beaver said again, "Grizzly Bear shall die !" Now, the
great animal howled and shouted and moaned and died there in
despair. He was drowned in the slough, because he had no pity on
the weak animals, and tried to devour all the weak animals. He
thought there was no one besides himself. Yet the weak animal was
stronger than he in wisdom, and the weak animal kill<>d him. He
was howling and crying, — he who had slain all the poor Beavers, —
but no Beavers were crying or moaning when the great Grizzly Bear
destroyed them. Therefore let not the strong oppress the poor or
weak, for the weak shall have the victory over the mighty. This is
the end.

6. Story of the Porcupine '

(Printed in Boas 13, pp. 236-241.)

The tune of the song recorded on p. 238, as given by Mr. Tate, is
printed here. It has not been possible to correlate words and tune.

-^^VH--;

F^^

<> •

[=R

rill

f+n^

r-h^

=1=—

—r

-1

1 __l J

— \-m—4

e) •

-1 :

W '

J — ^ — P

__•_<

'— <sl—

*—«-«.

H^^

risb

i=IJ

' Notes, x>. I'iA.

BOAS] TSIMSHIAN MYTHS 113

6. Beaver and PoRcuprNE '

(Printed in Boas 13, pp. 226-235.)

7. Story of the Deluge ^

(Printed in Boas 13, pp. 143-253.)

8. Sun and Moon ^

(Translated from Boas 10.)

It was in the beginning, before anything that lives in our world was
created There was only the chief in heaven. There was no light in
heaven. There were only emptiness and darkness.

The chief had two sons and one daughter. His people were numer-
ous. Indeed, they were the trilje of the cliief.

These were the names of his thi-ee cliildren. The name of the eldest
one was Walking About Early; the name of the second, The One Who
Walks All Over The Skj-. The name of the gii'l was Support Of Sun.
They were very strong. The younger boy was wiser and abler than
the elder one. Therefore one day he was sad, and he pondered why
darkness was continuing all the time. Therefore one day he spoke
to his sister, "Let \is go and get pitch wood!" They went and they
cut very good pitch wood. They made a rmg of a slender cedar
twig, and measured it according to the size of a face. Then they tied
pitch wood all round it, so that it looked like a mask. After they had
finished, thej^ told their sister, who was accompamnng them whUe
they were getting pitch wood, not to tell the people about what they
were domg. Then The One Who Walks All Over The Sky went to
where the Sun rises and showed himself to the people. The pitch
wood that was tied around his face was burning.

Suddenly the people saw the great light rising in the east. They
were glad when they saw the hght. Then he ran in full sight across
the sky. He came from the east and went westward. He was carry-
ing the pitch inask. That is the reason why he was naming quickly,
because else the pitch wood would have been burned up. Therefore
he was rmming quickly across the sky. Then the chief's tribe assem-
bled. They sat down together to hold a council, and said, "We are
glad because your child has given us light, but he is rumiing too
quickly. He ought to go a httle more slowly, so that we may enjoy the
Ught for a longer time." Therefore the chief told his son what the
people had said. His son replied, asking hmi what he should do,
since the pitch wood would burn before he could reach the west.
Therefore he went that way every day.

The people assembled again and held a council, and requested him
to go slowly along the sky. That is what they asked of him; and

1 Notes, p. 724. « Notes, p. 727. ^

506.33°— 31 ETH— 16 8

114 TSIMSHIAN MYTHOLOGY Ieth. ANN. 31

therefore his sister said, ' ' I will hold hun when he is running along the
sky."

Then the people blessed the woman, and the father also blessed his
daughter. Next time when The One Who Walks All Over The Sky
started on his journey, Siipport Of Sun started too. She went south-
ward. Her brother rose in the east, and then the gu-1 turned back
and ran to meet her brother.

The woman said, "Wait for me until I catch up with you! " She
ran as fast as she could, and held her brother in the middle of the sky.
For this reason the Sun stops for a little while in the middle of the sky.

The woman stood fu'm, holding her brother. Therefore we see the
Sun stopping for a little while in the middle of the sky.

Then the people saw the Sim stopping for a little wliile in the miiddle
of the sky, and they shouted for joy. FuU of joy, they said, "Sup-
port Of Sim makes the Sun stop! Haii!" and the whole crowd was
full of joy.

Suddenly the chief began to scold his son, blaming his elder son
because he was not as skillful as his younger brother. Then the elder
one lay down prone, crying on account of what his fa'ther said to
him. "When his brother, the Sun, came back, he lay dowm, for he was
tired. Walking About Eai'ly spoke to liis little slave when everybody
was asleep, when all the h(iuse fellows of his father were asleep. After
he had spoken, he rubbed charcoal over one side of his face, and said,
"When you see that I rise in the east," thus he spoke to his slave,
' ' jump up and shout, ' Hurrah ! he has arisen ! ' That is what you are
to say."

Then he left. The One Who Walks All Over The Sky slept lUve one
dead, because he was very tired. He allowed his shinmg face to shed
light out of the smoke hole. Then Walking About Early arose in the
east. That is where he arose. Then the little slave jiunped up and
shouted, "Hurrah! he has arisen!"

Several people asked lum, "\Miy do you make such a noise, bad
slave ?" but his joy was only increasmg. He jumped up, and pouited
out where the Moon was rising. Then suddenly the people looked up.
Behold! the Moon had risen. Then all the people shouted for joy,
and shouted, ' ' Hurrah ! ' '

After some time aU the different kinds of animals assembled to hold
a council. They agi-eed that the Sun should walk about every day,
that he should be the light of day, and that ho should make everything
grow; and they also agreed in regard to the Moon.

At that time thej' held a gi-eat council. All kinds of animals assem-
bled. Dogs w^ere there also. The Dogs, on then- part, were wiser than
all the other animals. Therefore they spoke firet in the great coimcU
of the animals. The -wise Dogs said, "The Moon shall rise forty days."

■WAS] TSIMSHIAN MYTHS 115

Then till the uaiiniils were silent. Tlie Dogs sat down together and
talked secretly, and thought about what they had said. The wisest
one among them was still standing. He was counting his fingers, and
reckoned forty days to each month.

^Yhile he was doing so, a man struck the thumb of the wise one — it
was Porcupine who struck the Dog's thumb — and said, "Who can live
if there are forty days each month tlu-oughout the year ? There shall
be only thirty days each month. ' ' And all the animals agreed with him .

They were gla'd. Therefore all the annuals said, "We will follow
the advice of Porciipine." Therefore what he had said happened;
and therefore each month has thirty days, and there are twelvemonths
each year.

Then all the animals agreed that the Dogs should be driven away;
and for tins reason the Dog hates the Porcupine, and therefore the
Dog hates all the animals of the woods; but the Dog hates the Por-
cupme most of all, because Porcupine knocked down Dog's thumb
^\-ith his spiny tail when tliey were seated together m council; and
indeed Porcupme took the position of the wise Dog away from him
when he was standing among the animals. Therefore the Dog hates
the Porcupine up to this day, and for that reason the Dog's thumb
stands opposite liis other fingers. The Dog had sLx fingers. On
account of what happened then, there are only twelve months.

At that time Porcupine made the days as we have them now —
thirty to each month. AJl the people enjoy the light in heaven.
Before that, our world was always dark.

At that time the animals named every mouth wliile they were
seated together m council. They began the count -vdth the month —

Between October and November, " Falling- Leaf Month."

Between November and December, "Taboo Montli."

Between December and January, ''The Intervening Month."

Between January and February, "Spring-Salmon Month."

Between February and March, "Mouth ^^^^en Olachen I.'f Eaten."

Between M;irch and April, "TMien Olachen Is Cooked."

Between .\pril and May, (?)

Between May and June, "Egg Month."

Between June and Jul}', "Salmon Month."

Between July and August, " 11 ump back-Salmon Month."

Between August and September, ('?)

Between September and October, "Spinning-Tup Month."

.Vnd they also divided the year into four seasons — spiing, summer,
uutunm, and winter.

When Tlie One Who Walks All Over The Sky was asleep, sparks
flew out of his mouth. Those are the stars; and at night the moon
receives its light from the shining face of the Sun, who is asleep
when lie is tired aiul when liis light shoots out of the smoke hole

116 TSIMSHIAN MYTHOLOGY [eth. Asx. 31

Sometimes when the Sun is glad he adorns himself. He takes
Iiis sister's red ocher to paint his face. Then tlie people know what
kind of weather it is going to be on the following da3^ Wlien the
people see the red sky in tlie evemiig, they know that it will be good
weather the following day; and when they see the red sky in the
morning, they know that the weather is going to be bad the whole
day. That is what the people say.

The girl, on her part, was cast down. Therefore one day she, on
lier part, went westward. She wrung out her garments and struck
the water with them. Then she returned. The ciiief, her father,
asked her, "Whence did you come, child?" Thus spoke her father,
the chief, to the girl.

Then the girl said, "I just went westward." She was standing
near her father's great fire, warming herseK. She wore her gar-
ments, and shook the water out of her garments upon her father's
fu-e. Then suddenly a fog came out of the house, and the whole tribe
enjoyed the fog.

The people were refreshed, because it was very hot, and they
agreed that the girl had refreshed them. That is where fog comes
from nowadays; it comes from the west. Therefore the chief, the
father, was glad when he saw that liis children were wise. He gave
to his eldest son the duty to watch that people may know the year.
To the next one. The One Wlio Walks AU Over The Sky, he gave the
duty to make all good tilings, such as fruit, appear on the earth,
and to make evervthing plentiful; and he blessctl his daughter be-
cause she refreshed witli cool fog those who were tired. That is the
end.

9. Am' ALA ' (Very' Dirty) '

Once upon a time there was a great chief who built his house on a
sandy beach. Ho had four nephews. Every morning in winter the
chief called his four nephews and sent them to get fuel. The young
men also built a new large house. WTien the north wind blew hard,
and when it was very cold, so that the water of the soa almost froze,
the uncle would say, "I want you to be stronger than any one else.
When you are very strong, I shall invite all the chiefs and then-
warriors to fight against you. Therefore buOd a large fire. Go
down to the water, and bathe in the sea. Then I shall come down
and whip you with a bundle of twigs." After he had fuiished this
speech, he said, "Will you now go down to bathe ?"

So the eldest one went out fii-st, went into the ice-cold water, and
the second and thhd brothers also went ; but the fourth, the youngest,
would not go. He would lie in the corner of his uncle's house. They
say that he had never taken ti bath, even once, ever since he was born.

I The translation of this name is given by Mr, Tate, but is not clear. Am'ala' means "smoke hole."
— Notes, p. 729.— F. B.

boas]

TSIMSHIAN MYTHS 117

He arose late every morning and scratched his head; and when his
tlu-ee brothers came back from then- mornin<j; bath, they hiughed at
him and gave him the nickname Dirty.

Every morning when the three princes were bathing in the sea, their
uncle would go to them while they were in the water and would ^whip
them with twigs. They were all equally strong. One was not
stronger than the others. But the youngest one continued to lie in
the corner of the house, right oji the ground, mthout a bed. He had
only a ragged deer-skin blanket to wear. When he arose late in the
morning, steam would arise from the ground where he had lain.
Therefore his thi-ee brothers thought that he had wet the ground wliile
asleep.

The three brothers went bathing all the time, and they became
stronger than all the other people. Their uncle made a certain law
for them. He said, "As soon as you come out of the water, go into
the woods and try to pull out one of the fresh branches of a spruce
tree." The young men did as their uncle had told them, and tried to
puU out the branch without any tools. They went every morning
again and again, but they could not do it.

He, however, the youngest one. Dirty, would sit in the water at
midnight in the cold of winter, when the north wind was Ijlowing, and
before daylight he would come out of the water, and lie down again
in his bed of ashes in the comer. Therefore he slept vcr\'' late in the
morning, like a lazy fellow, and his brothers mocked him often because
he had never gone bathmg once. This young man would not go near
the fire soon after his bath, but he just wrapped himself in his old
ragged deer-skin blanket, and the steam rose up from liis bed of ashes
in the corner, because his body was wet from liis midnight bath; and
this is the reason why he slept late every morning while his three
brothers went to take their bath.

T\lien they all gathered around the large fire, after they had taken
their bath, they were talking about the branch wliich they were to
twist and tear out. Then Dirty said, ''I shall go and twist it out
easily." Thejdaughed and twitted him, and said, " Oh, you miserable
fellow! You will twist and tear out the branch of the fresh tree! —
you, who wet your IxkI in the morning when 3'ou are asleep! You will
certainly be able to pull out the branch, for you are so fuU of du't."
They made fun of him and pushed liini out of the house.

The young man went to the bay south of their house, where a
brook was rumiing down. He was full of sorrow while going up the
brook. Then he met a young man whose skin shone bright. He
asked him, "Why are you so sad this morning, my deari" The
young man answered, "O supernatural one! my thi'ee elder brothers
make fun of me and laugh at me, and they call me Very Dirty."
Then the supernatui-al being replied, "What do you wish of me? I

118 TSIMSHIAN MYTHOLOGY I kth. anx. 31

will grant you youi- wish." Then tho yoiuig man said, " You sec that
my skin is not clean. I want to be clean, and I want to bo stronger
than any living being in the country." The supernatural being
replied, " Go over there and gather the leaves of the supernatural tree
and bring them to me." So Dirty went to the great valley and tried
to find the leaves, but he could not do it. He brought leaves of all
kinds, but the supernatural being re-fused them. Then the super-
natural being went liimself and brought a bunch of leaves of the
supernatm'al tree. He said, "Let us go down to that pool yonder!"
They went, and, behold! there was a good pond, and the supernatural
being washed Dirty in the pool four times. He washed him with the
leaves of the supernatural tree, and he became very clean, and was
a fuie-looking young man, tall, and broad of chest.

Then the supernatural being said again, " Go down and plunge into
the pond; and as soon as you come out of it, then you shall tear out that
young tree on the other side." Tho young man did as he had been
told. He plimged into the pond and came out agam quickly. He
ran toward the young spruce tree and pulled it out with its roots.

The supernatural being asked him, "Are you now strong enough?"
He rephed, "No, I want greater strength." The supernatural bemg
said agam, " Go down and ])lunge into the water." So ho wont to the
pond and plunged into the water. He came out of the pond, and pulled
out a spruce tree a httle larger than the first one, with the roots.
Again he was asked, "Is tliis enough?" but he replied, "No, I want
more." Therefore he sent him again to the pond, and on coming
out he pulled out a spruce tree with its roots. Again the supeniatiu-al
bemg asked him, "Are you now strong enough?" but he replied,
"I want more." So he sent liim into tho pond again; and when he
came out of the water, he pulled out a large tree with its roots. Then
the supernatural bemg asked liim, "Are you now satisfied?" The
man said, " Let me do it once more ! " but the supernatural bemg said,
"No, now it is enough." Then he vanished from his side.

So the young man went back; and l)ofore he came into his uncle's
house, he came to the tree the branch of winch his brothers had been
trymg to pull out every morning. He took hold of it, twisted it, and
pulled it out very easily. Thou he put tho branch back after he had
puUod it out. He went down to his uncle's house, and the three
brothers made fun of him and laughed at him, but he did not answer
them at all.

Now, tho appointed day had come, and the cliief, the uncle of the
young men, invited all the chiefs and their strong men to fight against
the three brothers who liad made themselves strong; and when all
the guests were in the house, the chief said to his tkree nephews, "Go
into the woods and bring down some fuel, for we have no wood to

BOAS] TSIMSHIAN MYTHS 119

mako a fire for these chiefs who are coming to my house." Therefore
they went and broke young rotten red-cedar trees, and took them
home to make a fire with. Dirty went and pulled out a spruce tree
with its roots, and cari-ied it on his shoulders, and brought it into his
uncle's house. There he broke it up and put it on the fire. Then
his three brothers were ashamed because he was stronger than they.

Now, the day had come when the waiTiors were to fight against the
brothers. One day the eldest brother made himself ready to fight
with one of the warriors, and all the chiefs and tribes assembled in the
house of the chief on the sandy shore, and they were all sitting there
quietly. Then one of the G'it-qxa'la stepped forward to fight against
the eldest l^rother. They joined and fought, trying to tlu'ow each
other. They fought a long time, and at last the man from G'it-qxa'la
threw the eldest brother. He was hurt, and lay there, his whole
l)ody acliing. Then tlie G'it-qxa'la -tribe shouted for joy.

Then the second brother stepped forth, and said, "^Vlio is the
strongest man ? Let him come out in front of his people, and I will
fight with him!" Then a man of the tribe of G"i-spa-x-la'°ts came
out. They joined and fought, as the two others had done before,
and the man of the tribe G"i-spa-x-ia.'°ts vanquished the second brother,
who was bruised all over his body and full of pain.

Then the third brother stepped forth while the tribe of G'i-spa-x-
l^-'ofswas shouting for joy. Tlie third brother said, "Who will come
and fight with me?" Then a man of the tri])e of G'it-dzl'°s stepped
forwartl to fight against the third brother. They joined, and the
fhii'd brother fell, overpowered by his adversary. His skull was
broken, and he died there. Then all the people shouted like thunder.

Now, the chief, the uncle of the thi-ee men, was ashamed. He
said to Dirty, "Now, Dirty, where are you?" He repUed, "Here I
am, uncle! What do you wish?" His uncle said, "Step forward
and figlit agamst the men who beat your three brothers!" Then he
stepped forward, and said, "Now, you three men, come forth and
fight me, all together!" So the three strong men came forth to
fight with him. The three men attacked him at the same time;
and Dirty squeezed their heads, and broke them like eggshells, and
they all died there. Their skulls were In'oken. Therefore the chief's
tribe shouted for joy.

Then all the tribes made war against him; but he won a great
victory over them that day, and a great many people were killed
by one man. His uncle had to pay tliem with his goods — costly
coppers, slaves, large canoes, elk skins, and other kinds of property.
Thus his uncle became poor.

Therefore the people moved away and deserted the chief's nephew
Dirty, and one slave who remained with him. They lived in his imcle's

120 TSIMSHIAN MYTHOLOGY [eth. anx. 31

house. The slave was very skiUful in shooting wild ducks with his
arrows, and Dirty liked to eat the wild ducks. The slave gathered the
oil of the wild ducks in a root basket.

Now, aU the animals heard that this young man was the strongest
person that ever Hved. Therefore all the strongest animals came to
his door and called him out to fight with them. First came the
Black Bear. Dhty came out and killed the Black Bear as one Idlls
mice. Next came a Sea Lion and stood at his door. He called Dirty
out to fight with him. The young man came out and killed him as
one kills mice. Next the Grizzly Bear came and stood at his door.
He called Dirty out to fight with him, and he came out and killed
him as one kills mice. Then the Xa°t came. (A xd°l is a very
strong and large animal. He is stronger than all the other animals
in this country. Sometimes he will kill many grizzly bears at one
time.) The Xa°l also came and stood at the door of Dirty's house,
and called Dirty out to come and fight with him. So he came out,
fought with him, and killed him. Thus all the strongest animals
came to hun, and he killed them all as one kills young mice.

Then Dirty said to his slave, "When you see that my back is
bent, then come and rub it with the oil of wild ducks that you have
gathered in your root basket."

When all the animals had failed, the strong trees came. First the
Crabapple Tree came to his door and called him out to fight with
him. He came out and puUod it out witli the roots as one plucks
out gi'ass; and thus all the strongest and greatest trees came. He
pulled them out and broke them to pieces.

When all the trees had failed, tlie strong birds came and tried to
beat hun. First the Thunderbird came and stood at his door, and
called Dirty out to fight with him; and when Dirty came out, he
threw his bolts of lightning, but Dirty took liold of him and killed
him as one kiUs a fly; and thus all the strongest birds came.

Now, when all the living beings had come. Dirty had a short rest.
Next morning a long, broad Mountain stood at his door and called
him out; and when Dirty came out, the large Mountain said to him,
"I am the last one of your enemies. If I throw you down, you will
die; but if you tlirow me down, I shall die. Then you shall take my
life away from me, and you shall live as long as the world stands."
After the Mountain had spoken, they joined. Now, Dirty's back
became bent, for the Mountain was leaning on him; and Dirty's slave
came to him with the root basket Idled with oil of wild ducks, and the
slave rubbed it over his back. This strengthened him, and Dirty threw
the high Mountain and broke it to pieces. It became the sandbar with
large rocks at the beach of Sandy Shore. Thus Dirty took the
Mountain's life.

BOisl TSIMSHIAN MYTHS 121

Thus all his enemies were destroyed by this powerful man, and his
fame spread all over the world, and he now rested from his fights;
for his victory was very gi'i^at, and he had more power than he had
ever had before, for the Mountain gave lum his power.

One morning very early the slave ran into the house and told him
that a canoe had come, with two people in it. Dirty was lying down
by the fii'eside. The two men came in and said, "Great chief, our
poor sick chief wants you to come. He wants to see you before he
dies. Therefore he sent us to you." Then Dirty arose, and he and
his slave made ready to go with the two men who had come to him.
They went down to the canoe together. The two men paddled, and
the canoe went quickly toward the southwest. After they had
passed over the large sea, they saw a small island in front of them;
and when they came nearer and nearer, the island appeared to be
large; and there was a large town on the island, with many houses
and many people.

As soon as they arrived on the beach, crowds of people came down
to meet them. Dirty went ashore, and the men guided him and the
slave to the chief's house. As soon as he came in, behold! a chief
lay there in the rear of the house. He was very ill. The pole sup-
porting om- world was standing on his chest; and the world had
always been turning on his chest ever since the world began, all
tlirough the ages. Xow, he was sick, and therefore he sent for Dirty
to take liis place. He spoke to Dirty: "The reason why I sent for
you is that you shall lie down here and take care of the world. I
have heard that you are a mighty man. I know that you have
double strength — one which you obtained from a supernatural
being, the other which you obtained from the strong mountain.
Lie down by my side! I wiU put tliis pole-of-the- world on your chest."

Before Dirty lay down by his side, he said to his slave, " I will give
part of my life to you. Sit down by my side! You shall always
live with me, and you shall rub my back with the oil of wild ducks
once a year." So the slave sat down there, and Dirty lay down.
Then the chief took the polo off from his chest and put it on Dirty's
chest, and the cliief and all his people left the town.

Dirty is still holding the world on his chest, and his slave is also
there. The oU of wild ducks is nearly gone now; and as soon as
Dirty dies, the world will (-ome to an end.

]0. The Four Great Chiefs of the Winds'

There are four great chiefs in the iowc corners of the world. The
North Wmd is the first of all; the South Wind, the second; the East
Wind, the tliird; and the West Wind, the fourth. The three chiefs

' .Sotes, p. 732.

122 TSIMSHIAN MYTHOLOGY [eth. ann. 31

hate the North Wind, because the North Wind makes the world pale
in winter. The South Wind wants the world to be always green, as
in spring; and East Wind wants the same as South Wind; and also
West Wind wishes for the same.

Therefore South Wind made war against North Wind. South
Wind invited his neiglibors East Wind and West Wind. They
assembled, and the strong South Wind wont first, and a strong
southeasterly gale blew very hard. Then the East Wmd also blew
very hard, and they joined in battle.

Finally North Wind was vancjuished, and the three Winds won the
victory over North Wind. Therefore North Wind promised that the
world should be green for six months, but South Wind would not
consent to it. His two neighbors, however, compelled him to do so.
Therefore South Wind agreed, and they made a law that the South
Wind should sometimes blow in winter with ram, wliile the North
Wind makes everything cold and frozen; and in spring the three
Winds should play, in order to melt the frozen ground ; and in summer
the West Wind was to l)low softly over the land and comfort the pale
world with its lovely breezes.

Now, when they made this law, the gentle Wind said, "Let the
whole world have peace once or twice a year — once before autumn,
and once before spring." They all agreed to these words and went
to their homes.

South Wind had five children — four boys and one girl. The
names of these children were Proud Rain- Wind (Ksdij^axl-haiwas),
and the next one Excrement Face ( Y liin-dzaxl), and the third one Rain
Under The Knee (Lu-mEkmi'gum tslEm-sait), and the fourth one
Gomg Behind The Mountains (Gilhak-gask), and the girl's name was
Drops Of A Spring Of Water (Ksa-lu°wal-gwa'nEks) .

West Wind had two children. His elder son's name was Evening
Clouds (SEsa'ksgum sa° tgi-ya'^sat), and his younger son's name
was Red Evening Clouds (Bi'ltsEgum lawugumks).

East Wind had two children. His elder son's name was Clouds
Falhng On The Mountain Top (Hapka'bEks a na-ga-ts !uwan-sganl'st),
and his younger son's name was Red Morning Clouds (Bl'ltsEgum
ganla'q).

North Wind's wife had two cliildren who were twins — the one
named Frozen (Gwatk-sa), the other named Freezer (Ksat).

One of th(> sons of North Wind wanted to marry South Wind's
daughter, but South Wind's sons did not want to let their only sister
marry him. The following year North Wind came to South Wmd
and asked for his daughter for his other son, who wanted to marry
Drojjs Of A Spring Of Water. Then South Wind consented, and let
him have her to be his wife. Chief North Wind invited all the difi'er-
ent Winds; and when the guests were all in his house. South Wintl

BOAS] TSIMSHIAN MVTHS 123

brought his daughter, with very strong winds and heavy rains.
Now, the prince and the princess were married; and after the celebra-
tion was over. South Wind went back from the north to his o\\'n
country, with strong winds and rain.

The 3'oung princess lived with her husband in tlie house of her
father-in-law and with her sister-in-law. She was always with her
wherever she went. Xow the winter months had come on, and the
north wind blew hard, and there was ice on all the rivers, lakes, and
ponds. Everything was frozen.

North Wind's people said that it was a very warm season, but the
daughter of South Wind felt very cold every day. She was sitting
in the cold icy house without a fire, cr>ang, while the people in the
house felt quite wann. At night, when she was in bed with her
husband, she was almost frozen.

One day she went out as usual, and sat down on the beach at
high-water mark. Then she took her sahnon-knife, took a piece of
yellow-cedar wood, and carved it in the shape of a duck. "When she
had finished it, she said to her little wedge, "Go to my father's
country and tell them what is happening to me in this far country!"
Then the wooden wedge became a wild duck.

Chief South Wind and his chieftainess were sitting in front of their
house, and one morning they saw a duck diving in the water. The
Duck said, "Since new moon yotir daughter has been cast out by
Frozen." The duck dived again, came up, and repeated the same,
"Smce new moon your daughter has been cast out by Frozen."

Then South Wind said to his four sons, " My sons, go north and
bring back your sister from the house of Chief North Wind ! " There-
fore Proud Rain- Wind wi'ut northward through the air in the form
of a large cloud ; but before he had gone halfway a strong north wind
began to blow, and all the clouds were driven away. The sister was
sitting out there, and saw her brother coming. She cried aloud
when he was driven away.

Again Chief South Wind said, "Now, you go, my second son!"
Then Excrement Face went northward. Then the princess saw a
black cloud come toward her. When the black cloud had come half-
way, the north \vind began to blow very hard, and drove it away.
Then the princess cried bitterl}', and said, "Oh, my brother Excre-
ment Face has been driven away!"

Now Chief South Wind said to his thu-d son, "Go up there, my
son Rain Under The Knee!" He went; and showers of rain came,
and soon he had passed more than half the distance. The north
wind blew very hard, and the rain froze and he was driven away.
Then the princess cried more bitterly, and said, as before, "Oh, mj'
brother Rain Under The Knee has been diivea awav!"

124 TSIMSHIAN MYTHOLOGY [eth. ans. 31

Then the father said to his last sou, "Go north, my sou Going
Behind Mountains, and bring back your sister!" At midnight
Going Behind Mountains went swiftly northward in the shape of a
cloud, sharp at each end. Then the north wind began to blow harder
and harder, but the cloud Going Behind Mountains was not driven
away. Its sharp ends passed all the mountains and slowly went
northward. The princess was crying, fearing that her last brother
might be driven away as the others had been, for she knew that she
would die there on the ice if he should not succeed.

Now, the Uttle cloud stopped a while and went on slowly. At last
it reached the village of North Wind and gained a great victory on
that clay. Therefore the north wind ceased to blow. Then all the
brothers came with heavy rain, and all the ice was melted away, and
the house of North Wind was full of water from the heavy rain ; and
the sister-in-law of the princess was floating about in the house,
saying, "Take me with you, sister-in-law, lest I perish in this cold
water!" and the princess took the floating piece of ice and put it on
her right leg. Therefore women's legs are cold up to this day.

Now, when the ice was nearly melted. Chief North Wind said to
the four princes, " Take away your sister, and come no more to my
country!"

Then the four brothers said, "We shall take away from you two
months, and you shall have only four months." Chief North Wind
did not reply. The four brothers continued, "If you do not agree
to this, we shall kill you right now."

Therefore North Wind agreed to what they said. Therefore the
winter lasts four months, and the tliree chiefs have among them
eight months.

Now, the four brothers and their sister went to their own country ;
and when they arrived at their father's house, the father was very
glad to see his daughter l)ack again. Therefore he invited the ntdgh-
boring Winds with their children. He told them of the hard life that
his daughter had led when she lived in the house of North Wind.
He continued, "She was in such distress that I had to send my sons
to take her back, and my sons fought for many days with the people
of North Wind. At last my sons won the victory over them. The
reason why I sent my sons was to take away from North Wind two
months, and let him keep only four months."

West Wind said, " Let each of us have three months! North Wind
shall have only three mouths in winter. South Wind shall liave
three months in the fall, I will have three months in summer, and
East Wind shall have tlu-ee months in spring." Then the three
chiefs agreed. Therefor(> the seasons have three months tliroughout
the year. The new law they made was better than tlae iirst.

BOAS] TSIMSHIAN MYTHS 125

The chiefs went up to North Wunl ami told him so, and lie also

agreed, and therefore this law among the winds continues up to this

day.

1 1 . The vStory of Xai-q '

In early times, when the people wore multiplying, and lived in
the large towni on the plains on the upper course of Skeena Eiyer
which we call now Prairie Town — that is, where the village of our
forefathers used to be — the people used to play the greater part of
the night in the open air. The young men would play all kinds of
games, and they went out night after night to the open space on the
level ground beliind their houses. There were a great many people,
and there was a crowd of young men, of women, and of children.
Therefore they made much noise when they were on their playground
mitil late in the night.

One night they went out again, as usual, and began to play before
it was dark. They started their first game, and another followed;
and when they started still another game, they saw a beautiful plume
descending slowly from the sky above them; and they all desired to
have it, because it was beautiful to look at. A very tall young man
went first, caught it, and put it on his head. As soon as he put it
on his head, he was taken up by the plume which had come down
from above. Another youth saw his friend hanging by the plume.
He stepped up and took hold of his feet. His hand stuck to his
friend's feet, and the plume pulled them up. Another man took
hold of the feet of the second one, and his hands stuck fast ; and so
all the young men stuck by the plume, which pulled them up to the sky.

Wlien the old men who were in the house heard that the children
were being taken up by the beautiful plume, they came out, took hold
of the heel of the last of the young men, and the old men stuck there
too. The women came out, and one of them took hold of the heel
of the last one of their husbands, and the women stuck fast. Then
the children came out, and they all were taken up by the plume.

Only one princess, the daughter of a great chief, who had just been
delivered of a child, was left. All the people were taken up by the
plume ; and at last they dropped down from the plume, and all died.
Their bodies formed a great pile. The young woman came out, and
she wept bitterly over the pile of bodies; and wliile she was weeping,
she wiped the mucus from her nose, and threw it down on the ground;
and, behold! there was a baby boy formed from the mucus of her
nose. She took a piece of grindstone and put it next to her body,
and she took a Uttle branch of a crabapple tree, which she put in her
bosom, and also her feather. Then she took a little piece of shell
and put it in her bosom; and when sh(> came in, she wrapped the baby
boy in marten garments.

^ ' Notes, p. 734.

126 TSIMSHIAN MYTHOLOGY [etii. ann. 31

Then she took out from Iku- bosom the piece of grindstoiii^, and it
also became a baby boy, which she wrapped in a sea-otter garment;
and she took out the little branch of the crabapple tree, and it, too,
became a baby boy. She took out the little feather, and it be-
came a baby boy. She took out the tittle piece of shell, and it
became a little girl. Then she gave names to the children. The first
one, which originated from the mucus of her nose, she called Nalq
(Mucus) . This was the name of the eldest one. The second one she
named Little Grindstone; the third one, Little Crabapple Tree; the
fourth one, Little Feather; and the fifth one, Ivnife Hand.

The children grew up; and when they became larger, they began
to play in the open air, like the former people. Then they saw large
piles of bones on the level ground; and when they came home, they
asked their mother what they were. She told them what had hap-
pened to the people — how they had played every night until the
chief in heaven became displeased at their noise, and how the chief
in heaven let a beautiful plume come down; that a tall young man
took hold of it and put it on his head; and that it wafted all the
former people up into the sky, young men, old men, women, and cliil-
dren. She continued, "And I am left alone. Therefore I tell you,
beloved children, do not play always in the open, lest the Lord of
JHeaven waft you up, too."

The young people did not heed their mother's warning, and the
next morning the}' played again in the open, as then- fathers had
done in the days of old. They made much noise. Then the plume
descended again from heaven. They stood still, gazmg at the beauti-
ful plume which was coming down; and as they looked up with amaze-
ment, the youngest brother. Little Feather, took hold of the beautiful
plume, wliich wafted him up. WLen his elder brother. Mucus, saw
Little Feather lifted from his feet, he took hold of him by the heels,
and his hands stuck to him. The feather could haidly drag Mucus
up, but at last his feet wen^ lifted from the ground. Then the second
brother. Little Grindstone, took hold of his brother's feet, and he
became a large rock on the grountl. It was liard to pull him up, but
at last his feet were lifted from the ground. Then the tliird brother
took hold of his feet, and he liecame a large crabapple tree, whose
roots were stretched out underground; and it was hard to drag him
up, but finaUy the roots broke in the ground.

Then the girl, Knife Hand, sharpened her hand; and as soon as
Crabapple Tree's roots were hfted from the ground. Knife Hand
climbed up her brothers' heads until she reached the head of her
yomigest brother, who had first taken hold of the beautiful plume;
and she cut the air above the plume with her sharp hand, and the
brothers dropped down and were like dead.

BOAS] TSIMSHIAN MYTHS 127

Thou the girl took the beautiful pluuic aud swung it over her dead
brothers' bodies, and they came back to life. When they knew the
powers of the plume, they went to the place where the bare bones
were pUed up on the ground, and they put the bones together, and
joined those of one person to those of another. They put a man's
head on a woman's body, and they put women's heads on men's
bodies, and all the bones were mixed together; and they put one
leg of a tall man together with another of a short man. So we see now
that some men have no beards, for they have women's heads; and
some women have whiskers because they have men's heads; and
some people limp because they have legs belonging to different persons ;
and many other things besides these happened. Thus they assem-
bled the bones.

A large number of bones covered the plain; and after they had
gathered the bones, Xaiq took the beautiful jjlume and waved it over
the bones where they were lying on the ground. The fu-st time he
moved the beautiful plume, behold! there was a noise; the bones
shook and came together. He waved it a second time, aud, lo!
sinews and flesh came to be on the bones. He waved it a thii-d time,
and skin covered the flesh, but there was no breath in them. He
waved it a fourth time; and while he thus swung the beautiful plume
the fourth and last time, he said, "Let air from the fom- winds come
and breathe upon these bodies, that they ma}' come to life again!"
Then the four winds blew hard, and breatli came back into the bodies,
and they were ahve, stood up, an exceedingly great multitude.

Tlien the four young men went home to their mother. Then'
mother scolded them for havmg taken hold of the beautiful plume,
and the young men were ashamed on account of the scoldmg they
had received. Therefore they left home, and left their sister with then-
mother. They were about to travel over the whole world, and they
went on and on until the}- arrived at the foot of a high, steep moun-
tain. Behold! thefe was a blind man, with a bag net, sitting on a
platform at the foot of the mountain. "WTien they came near, Nahj
said, " I will touch his bag net, and see what he is going to do with it. "
He touched the net, and the blind man pulled it up quickly. "When
he had hauled in his net, he said to himself, "Oh, dear! I have lost
Nalq." Thus he said. Then they laughed, because the bhnd man
knew them. Tliis blind person caught people, whom he ate.

They traveled on, farther and farther awa}-. After some time thej'
met a raccoon who was holding a little piece of wood in its mouth.
The youngest brother. Little Feather, kiUed the poor httle raccoon
and threw it away from their trail.

Tliej^ went on and soon they came to a hut. Behold ! a middle-aged
woman came out and made them welcome. Slie invit<'d them into

128 TSIMSHIAN MYTHOLOGY [eth. ann. 31

the house. She was very kiad to the j^ouug people, and gave them
to eat. She said, "Stay here awhile and refresh yourselves from
your long journey!" While they were eating, the woman asked
them, " Did you meet my granddaughter on your way here ? She
went out to get chips for a fire." The four brothers replied that
they had not met her; that they had seen only a raccoon on their
way, which they had killed.

Then the wrath of the old woman was great. She said, " Oh, oh,
oh! Let every hole close up ! Lot the door close up! Let the smoke
hole close up!" And all the openings of the house began to close up,
and the heat began to increase, and the four brothers felt the heat
Hke that of an oven. However, before the smoke hole had closed,
the youngest Ijrother, in the form of bird's down, ascended with the
smoke through the smoke hole ; and when he was outside, he ran
quickly toward the raccoon which he had killed. He found the place
where it was, wafted his beautiful plume over the body of the raccoon,
and it came to life again. Then ho helped the Raccoon to gather
wood.

The three others, however, were dying of the heat in the house.
Little Feather returned quickly with the Raccoon; and as soon as
they reached the door, the Raccoon called her grandmother, and
said, "Grandmother, open the door for mo and let me in!" As soon
as the old woman heard her granddaughter's voice, she said, "Lot
the door open, and let all the holes open! Let the smoke hole open!''
And they aU came out of the house safely.

They continued their journey, and went on farther until they came
to a large lake. Behold ! there was beautiful green grass, and a variety
of sweetr-smeUing flowers were around the lake. They went around
the lake, and, behold ! they saw a hut before them at one end of the
lake with the beautiful sweet-scented breeze. When they came near
the hut, a Idndly old woman came forth to meet them. "Come in,"
she said, " and refresh yourselves in my house, f8r you have made a
long journey. Take a rest for a while." The men all went in, and
the old woman was very kind to them. She gave them good clean
food, and they ate. Before nightfall she showed them the place
where to lie down in her hut, and she lot them have her good warm
blankets. She also told thorn that no danger would come near them
as long as they were in the house. Before they went to bed, she gave
them food again, so that they should take a good comfortable rest
and sleep well. Soon after they had their meal, they were ready to
sleep, and they immediately went to bed.

The eldest brother, Nillq, whispered to his brothei-s, "Brothers,
don't take too much sloop tonight, lost misfortune befall us and we
all perish. Let some of us sleep, and others keep watch during the

BOAS] TSIMSHIAN MYTHS 129

night!" They did so. Two of them went to sleep, and two of them
kept watch. Before they were in bed, Nalq saw four poles standing
behind the old woman's bed, and around the end of each of these
shi'edded cedar bark was wrapped.

The old woman watched until her guests were asleep. At mid-
night the men seemed to be asleep, but Nalq did not sleep. He was
watching her, and he saw sparks commg from her mouth. The
brothers were asleep and snoring; and when she heard that they
were fast asleep, she arose gently from her bed, walked toward her
guests, and took one of the poles with the shredded cedar bark at its
end. Then she placed the cedar bark a httle over the first one to
catch his breath, and then she went to the other one, and to the
thu-d one. At last she went towards Nalq, and placed the cedar
bark over his mouth far longer than over that of the others. Then
she went back to her bed. Nalq saw all that she was doing. Then
she placed the pole at the foot of her bed. The cedar bark at the
end of it was quite wet from the moistiu-e of the breath of the foiir
brothers. Then she lay down, and was soon in a deep sleep. As
soon as she lay down, sparks came forth from her mouth; but when
she was in a deep sleep, only a few sparks came from her mouth.
Nalq watched her; and as soon as the sparks ceased commg from
her mouth, he arose from his bed and went up to her. He took one
of the poles with the shredded cedar bark at its end, and held it a little
above her mouth; and he held it there a long time, until the cedar
bark was quite wet from the moisture of her breath. Then ho put
the pole at the foot end of her bed, and took away the pole in which
she had caught the breath of her guests. Then he lay dowm again.

Earh' the next morning she awoke, and arose without noise.
Nalq also arose secretly. He stood at the door, which was half open,
lookhig on at what she was doing. She went down to the beach and
shouted. She shouted fom- times. Then the water of the great
lake began to heave, and, behold! a large Frog came up from the
water. It came toward the old woman. When the large Frog was
near her, she said, "Open your mouth, and I wiU feed you with four
yoimg men who staid in my house last night." Thus she said to
the Frog. Then the large Frog opened its big mouth wide, and the
old woman threw her pole with the wet shredded cedar bark into it;
and the large Frog swallowed it and went home.

Before she re-entered, Nalq went to his bed and snored loud. The
woman started her fire and called her guests, and she prepared their
breakfast. She was a wjtch, who had killed many people that
traveled past her house. Now, she had fed her supernatural jjower,
the Frog, with the moisture of her own breath; and while her guests-
were taking their breakfast, she felt pain in her stomach, and became
50633°— 31 ETH— 16 9

130 TSIMSHIAN MYTHOLOGY [eth. ann. 31

worse and worse. She began to groan, and said to her guests, " I
have brought misfortune on myself, great Nalq!" But the yoimg
man did not mind what she said. Soon her breath became less and
less until she died.

They went on their journey; and before they had gone far thej'
saw another house. When they opened the door, behold! there
were many bodies of killed people hanging about inside the house.
Some of them were only bones. The young men put them on the
ground near the beautiful lake; and after they had put them in good
order, Nalq took the beautiful plume and waved it over the bodies,
as he had done with his own people on the plain; and those who had
been killed all came back to life after Nalq had waved his plume
over them four times. When they were all alive again, Nalq asked
them what had happened to them or who had killed them, and they
replied that they had died in the house of a kindly woman on the
other side of the lake. Then the four brothers told them that she
had killed them with her supernatural power. Xalq told them that
there was a large Frog at the l^ottom of the lake. Thus he said to
the men who had just come back to life.

They traveled on and on until they came to a place between two
mountains. They went on through the valley; and as they went
along, the passage became narrower, until they saw that way off
the two mountains formed a cave. They went on toward the cave
until they came near it, and there they stopped. Nalq asked his
brothers, "Dear brothers, which way shall we go?" and his tlu-ee
brothers replied, "Let us pass through the cave!" And while they
were still speaking, the cave closed four times, Uke the twinkling of an
eye, and it remained closed behind them, and they had no way of
escape from it. The only way they could get out was under the
t^\^nkling cave. They coimted the twmkling; and after they had
counted four times, the cave opened slowly. Then Nalq tried to go
through first. He had three more steps to take, when the cave
twinkled, and killed him there. Next the second brother, Little
Grindstone, made ready. After he had counted four, he quickly
went through ; he had two more steps to take, and the cave twinkled
again, and killed him also. Then the third brother made ready.
They counted four. Tlie cave opened slowly, and Little Crabapple
Tree went through quickly. He had one step more to take, and the
cave twinkled, and killed him also. Then the last brother made
ready. He held the beautiful plume in his hands. He counted
four, and the cave opened slowly. Then J^ittle Feather flew through
the cave, and took with him the crushed bodies of his brothers.
He laid them out in good order, took his plume, waved it over them,
and they came back to life.

BOAS] TSIMSHIAX MYTHS 131

The brothers went on their journey, and soon arrived at the citj'-
of tlie Au\ One of the Air cliiefs, North Wmd, invited them in,
and gave liis daughter to Nalq to be his wife. Then another chief,
South Wind, invited the other three brothers in, and gave his
daughter to Little Grindstone to be his wife. Then another chief,
East Wind, mvited the two remaining ones m, and gave his daughter
to Little Crabapple Tree to be Ids wife ; and another chief, a beautiful
man, invited Little Feather in, and gave him his daughter to be his
wife. Now they were married.

On the following day North- Wind Woman said to her husband,
"Let us travel about!" Nalq made ready to go with his wife, and
it was not long before the north wind blew hard. Nalq went along
with her. He felt cold, and mucus came from his nose. It fell on
the water and became ice, and therefore ice goes along with the
north wind. On the same day the South- Wmd Woman asked her
husband to travel with her. Little Grindstone was ready to go,
and the south wind blew very hard. Then Grindstone, who fol-
lowed her, let the water collect in his mouth, and blew it out up into
the air, and it came down like rain. Therefore the ram goes with
the south mnd, and the people use water whenever they sharpen
anytliing on a grindstone. Now, the following day East-Wind
Woman asked her husband to journey mth her, but Little Crabapple
Tree was too lazy to go out with his wife; therefore the east wind
blew harder and harder, trying to move her husband, but the roots
of the Crabapple Tree spread out under the gi'ound. Then the
whirlwind blew with the east wind, and Little Crabapple Tree's
roots gave way, and he went along ^\ath his wife. Therefore whirl-
winds come with the east wind.

Again the f oUowiag day the West- Wind Woman asked her hus-
band to journey with her; and before they started, Little Feather
said to his wife, "Don't blow so hard, lest you fall behind me, for I
am faster than you!" and the west wind blew gently. She went
along with him aU round the world; and therefore the west winds
blow gentl}' now, for she is afraid of falling beliind her husband.
Little Feather ; and these four brothers help the four winds now and
for all time to come, and we are always reminded of the deeds of
these four brothers. That is the end.

12. The Feast of the Mountain Goats ^

When the people hved in our own village on the upper course of
Skeena River, which is named Prairie Town, there were many hunters
among them. They often went out hunting, and succeeded in
catching many animals. Among them were six brothers who were

1 Notes, p. 738.

132 TSIMSHIAN MYTHOLOGY [eth. axn. 31

very good hunters. Every fall they used to go huntmg mountam
goats, and they killed many goats at a time. They took only the
kidney fat and mtestine fat of the goats, and left all the meat behind.

The goats were distressed by their actions, for the hunters did not
burn either bones or meat. The six brothers did this every fall. In
the following spring they went up the same mountain and killed
many mountain goats, as they had done before, and they caught a
kid and «took it down to their home. Then the claildren took the
kid to the river and threw it out into the water. The poor httle
thing tried to swim ashore; but as soon as it got ashore, the children
took it again and threw it into the water, and they laughed when they
saw how funny the httle kid looked when it was swimmmg.

The children did so many times, and the httle kid was very cold.
Then the children built a fire, and let the kid he down on one side of
it to get warm; and some of the cliildren pushed the kid into the
fire, so that the hair began to burn, and then threw it agaiir mto the
water, and they shouted with pleasure.

Then a young man came down to hear what the noise of the children
meant. He went down to the children that were playuig with the
little kid, and he took the poor little kid out of their hands, and
rubbed its hair with his hands to wipe off the water from the wool.
The name of this young man was EeaU}^ Black.^ He guided the
kid way back from the \Tllage until they reached the foot of a high
mountain, and he said, "Go on, supernatural one, go on!"

The people forgot what the cliildren had done to the kid; and before
the next fall drew near, messengers came down to the village. They
went to every house, and uivited everybody — men, women, and
children and old people — and told them to go and build a new ■village
at the foot of a high mountain, right on the prairie.

The people of the town received tliis message gladly, and the chiefs
invited the messengere mto their houses, as was the. custom. On the
following morning the people were ready to go. They followed the
messengers until the evening, gomg along the prairie, as the messen-
gers told them; and before evening they saw a large new house, and
sparks flying out of the smoke hole of the large house. The messen-
gers ran ahead, and a great multitude of people came out and stood
on the prairie a httle way from the front of the large house, waitiug
for the people to meet them. "VVTien the other messengers came up and
met them, they went towards the buUdmg; and before the guests
entered the building, the people all came out dancuig, as is the custom
when a chief invites another tribe. The dancers wore headdresses
representing mountain goats, and their blankets were goat skuis.
After they had danced, the people went into the house; and wliile

> In full, Really Black Raven Featlier.— F. B.

boas]

TSIMSHIAN MYTHS

133

going into the house, they sang a song, as is then- custom ; and when
they were all in, one of the young men came along and went to meet
the youth whose name was Really Black, and spoke to him. "Friend,
I want you to go with me, and let us sit on the other side of that post
there!" They went together, and sat down behind the post. Then
the chief began to dance, and they sang the first song accompan^dng
the chief's dance ; and a beautiful mountain stood in the middle of the
building, inside the house.

Wlien the first song was ended, they began another one; and this
is their song: '

:$=^

" • 4

yi yi ye a lia yi ye a a

yi yi ye a ha yi ye a a

■it-*-

0 yi yi ye a ha a
Na-sta sga-nis-da ha a
AVil ligl-sgErEl n-na^q-i-gwa
Awil gun-dad wa'kgEt
T'in sa-k°iaxs} sga-nisi

"O yi yi yeahaa! on one side of a high mountain I laid my hoof, because the
prince of the Mountain Goats kicked down the side of the moimtain."

When the next song began, behold ! a mountain goat was seen coming
along the mountain, with one horn on its head. It came down from
the top of the mountain, jumping, until it reached the foot of the
mountain; and all the people said, "It looks hke a real mountain
goat."

"V^Tien the last song was being sung, the Mountain Goat leaped in
front of the guests, and kicked the front of the house. He leaped to
one side and kicked it again; and the house and the whole floor
broke down, and aU the people were destroyed alongside the high
mountain. Only the one youth, Really Black, was saved. He had
been sitting beliind the house post, which had now become a little
spruce tree way up on a high mountain.

There was no way of escape for him, for the rocks were very steep
above and below. He began to look down below, and on the next
morning he was crying for fear; but his friend lay by his side, sleeping
soundly, until the sun was high up in the sky. While the youth
Really Black was still weeping, the young man who was sleeping by
his side woke up, and said, "What is the matter with you, friend?"
and Really Black, full of fear, said, "It is because all my people have
been buried by this steep mountain, and I have no way of escape from
this steep place."

Then the youth who had been asleep said, "Do you know who
invited your people in?" Really Black said, "No." Then the

1 Music and words were recorded by Mr. Tate. The adjustment of words and music does not appear
clearly from his manuscript. — F.B.

134 TSIMSHIAN MYTHOLOGY [eth. axx. 31

youth replied, "The Mountain Goats have done it, becaiise they
were distressed by your people hunting them every year and catching
them; for the hunters did not take them home, but left them among
the mountains; and there the bones of the Mountam Goats would
decay and be scattered about, instead of being burned — meat, skins,
bones, and all. Therefore the Goats took vengeance on your people.
You, however, are the one who took pity on me when the children
of your people threw me out into the river last spring, and you kindly
led me away, back to yonder village, to enjoy my freedom, and there-
fore I will help you from this steep mountain. Do not be afraid.
You shall get down safely. I shall give you my blanket."

Really Black felt encouraged by what his friend said to him, but
still he was full of fear. The young Goat put on his skin, and said,
"I shall show you what to do." Before he leaped, he said, "On the
thumb!" and then turned his head towards a deep chasm in the rock.
He leaped again, and said, "On the sand!" and so on, until he came
down. Then Really Black lost sight of him.

He began to cry again and to weep, for ho had lost sight of his
friend, and he sat down by the Uttle spruce tree; and while he was
cryuig bitterly, a young Goat came down from above him from the
top of a high sliding mountain, and he came to the man who was fuU
of fear, and said, "You see there is no danger in it. Try it!" Then
the poor man took the Goat's garment with fear and trembling, and
put it on himself. The young Goat told him not to be afraid, and
that no harm would befall him. He gave liis friend good advice:
"Before you leap, say these words, 'On the thumb;' and when you
leap to the other side, then say, 'On the sand;' and repeat these
words all along until you get down safely; and when you get down
safely, pick out your relatives among the bodies. Put them in good
order, as manj' as you want to live. When you have done so, jump
over the bodies until they come back to Ufe. You shaU jump over
them four times ; and hang my blanket on a branch of the tree below,
and then go home with your relatives and your people." Thus
spoke the young Goat to his friend Really Black.

As soon as the speech of Really Black's friend was ended, he started,
and said as his friend had commanded him. He saitl, "On the
thumb !" Then he jumped, wearing the skin of the young Goat, and
his foot stuck firmly to the rock. Then he turned his head another
way; and before he leaped he said, "On the sand!" and his foot stuck.
Then he went down without fear, and soon came to the foot of the
high steep mountain. There he gathered the bodies of his relatives,
(put them in good order as his friend the Goat had commanded him,
and he jumped over them four times, and all the bodies came back to
life.) Then the young man Really Black Raven Feather hung his
friend's blanket on the branch of a tree, and they all went home.

BOAS J

TSIMSHIAN MYTHS 135

On the following day the young man called aU his relatives, and
they went to the foot of the steep mountain, where the bones of the
goats lay, piled them up, and burned them all; and they M'alked
around the burnt bones. They also burned the meat and the skins.

In those days the people chd not speak badly of animals of any

kind. They burned the bones and the meat of the animals, and

did not leave the bones on the mountains. It is said that when a

hunter burned the bones and meat, then the animals would recover

from their sickness; but as long as the bones lay scattered on the

ground, then the animals' sickness would grow worse and worse, and

they could not be cured. This is what the young Goat told his friend

behind the little spruce tree on the slope of the shding mountain.

This is the end.

13. The Giant Devilfish^

A long time ago a good hunter went out with four men in his canoe.
They went around a large island. Soon they saw Killer Whales
jumping here and there. There were many of them, and the hunters
went ashore to hide from them. Soon they saw a good-sized Killer
Whale jumping out of the water at the foot of a high precipice. Sud-
denly they saw that he floated dead on the surface, his belly upward,
and all the Killer Whales were floating there.

The hunters had camped at this place in the evening. Early the
following morning the chief hunter awoke and went out of their hut.
There he saw many Killer Whales coming from all directions, for the
prince of the KiUer Whales had been kiUed by the Giant Devilfish
on the preceding day when the hunters had passed the island. The
Living Depths Horror was the den of the Giant Devilfish at the foot
of that great precipice.

When the great monster had killed the prince of the KiUer Whales,
the chief of the Killer Whales sent his messengers to aU parts of the
world, and called his people to his viUage. He gave them a great
feast, and told them that his only son had been killed by the great
monster who hved at the foot of the great precipice. He said,
"I want you to come and help me kiU it, because it will always be
very dangerous to our children." Then all the chiefs of the KUler
Whales agreed. Therefore they aU assembled that morning when
the hunter saw them all around on the water.

Now, the hunters all came out and saw them, and they heard them
speak like men. All the Killer Whales have only four clans, Mke
human beings. The chief of each clan called his warriors to kdl the
great monster. The crests of each clan of these Killer Whales are
on their dorsal fins. The Eagles have a white line in the middle of
the dorsal fin; the Wolves have a long dorsal fhi Hke a woK's tail;

1 Notes, p. 739.

136 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

the Ganlia'da have a short fin hke a raven's beak; and the G'ispawad-
wE'da have a flat short dorsal fiii wdth a round hole in the middle.

The chief of the Eagle Clan had been kiUed a few days before.
Therefore he was the first to call his warrior to gO and attack the
monster. He jumped and dived into the deep sea and fought against
the Giant Devilfish. (The devilfish's mouth is in the middle of its
arms, and it draws it s prey into it . In the middle of very many suckers
is a sldn which can be pulled back; and when this is chawn back,
the sawlike edge of the mouth is pressed against the victim.)

When the first warrior had been there a while, he came up dead,
and one sucker from the arms also came. Another one was called.
He dived down into the deep and continued to fight with the mon-
ster. He staid a httle longer than the first one. Then he came up
to the surface dead, and two giant ai-ms also came to the surface.

Thus they continued to battle until the last warrior of the KOler
Whales had gone and had cut ofl' one arm. He also came up dead,
and many dead Killer Whales were floating on the water.

Then the chief of the G'ispawadwE'da called his warriors to fight
the monster. The chief said, "I will send two at a time." All the
Whales agreed to this, and two went down to the bottom at a time.
Then half of the arms of the monster came up with their dead bodies.
Another two went, and brought up another half of the arms that
remained after the first two Whales had come up dead. When the
warriors of the G'ispawadwE'da had obtained two arms, aU their
warriors had perished.

Now, the Wolf Clan came forward, and the chief of the Wolves
said, "I will send down four of my Wolves at a time." They all
agreed to this. Therefore the chief sent out four warriors to fight
the great Living Depths Horror. They staid there a little longer,
and came up dead, and one giant arm came up floathig on the water-
Another four were sent down. They staid m the deep a long time,
and then came up with many wounds on their dead bodies, and
another giant arm floated on the water. Then all the Wolves'
warriors had perished.

Now, the Raven Clan came forward. The three clans had already
obtained five of the monster's giant arms, which floated among the
dead bodies of the Killer Wliales. Then the chief of the Raven
Clan said, "You are a brave clan. You have obtained five giant
ai-ms of the monster of the deep. My relatives are weak. We can
not do as much as you, but let us try all we can to do the best and
fight against the monster!" Then he called one of his warriors.
He called him by name. "Now, Bird Garment will go first! Kill
that monster that has slain all our bravest people and our prince!"
Then the young Killer Whale jumped on the water three times.
He went down; and after he had been there a short time, a giant
arm came up on the water, and Bird Garment also came up to the

BOAS] TSIMSHIAN MYTHS 137

surface. He took a short rest; and the chief called hmi again.
"Where are you now, Bird Garment ? " He jumped three times,
then he went down again. He staid a little longer, and another
giant arm came up and drifted on the surface of the water. Bird
Garment followed it. He had obtamed two great arms, and he
floated on the water, weary.

The body of this great Killer Wliale was not hurt by the monster.
He was only tired out.

Again liis chief called him, and said, "Now, my brave man
Bird Gai'ment, where are you? Try once more!" Then the brave
Killer Whale jumped on the water and dived. He staid under
the water for a long time, and all the Killer WTialcs thought that he
had been killed by the monster of the deep. Finally he came up
again with a giant arm in his mouth.

Then all the tribes of the Killer Wliales shouted for joy and struck
their tails on the water, saying, "Bu-d Garment is a warrior." And
when their shouting ceased, he said, "Only two of his long arms
remam. Now, I desire you to be with me when I go dovni again."
Therefore the brave Killer Whales took courage, and many of them
went down with Bird Garment. They bit off those arms, and Bird
Garment went right to the heart of that fearful monster. Finally
the two remammg arms were cut off from the body, and so all
the brave Killer Whales brought up the great monster's body, and
the clan of Bird Garment became the first of all the clans of the
Killer Wliales. The Killer Wliales had gained the victory over that
great monster; but Bird Garment was the bravest among all of
them, for he alone cut off three arms of the monster.

The hunters saw all these things, and they luiderstood all the
Killer Whales had said during the fight with the great monster.

Many years passed, and the young one of the old Devilfish was
grown up. He lived in the same place, and was worse than the former
one. He took down every person that passed by his place. Some-
times he took down canoes with the hunters and animals.

One day an Eagle seated on the top of a high cliff saw a spring-
salmon passing that place. He flew down swiftly and caught the
spring salmon with his long claws. The salmon struggled on the
water, and another Eagle came down swiftl}' to help him. Then the
young monster came up with his mouth wide open and swallowed
the two Eagles and the spring salmon.

The two young Eagles were the children of an Eagle chief. He
was very sorry to know that his two children had been caught by
the Devilfish. He mourned many days, and his people came to
comfort him, but he would not listen to them on account of his
great love for his children.

At last one of his warriors said to him, "Call all the large bhds,
and we will make war against the monster." Therefore the sad

138 TSIMSHIAN MYTHOLOGY Teth. a.nx. 31

chief agreed. He sent his messengers and called all kinds of large
bii-ds. The Tliunderbirds came, the great Mountain Eagles, Hawks,
Ravens, and all kmds of birds; and when all the birds were in.
Chief Eagle told them that the monster had killed his sons while
they were catchmg a spring salmon at the foot of the precipice.
Ho continued, "My people here lilce to go and fight him."

After Chief Eagle had spoken, Thunderbird spoke, and said, "I
will go with you; I hate him!" Mountain-Eagle Chief also said,
"I wUl go with you when you fight against h'mi;" and Chief Hawk
and Chief Raven said the same, and all the birds said the same.

On tlie following mornuig they went to the top of the precipice.
Chief Eagle said, "One of my warriors shall go first, and all his
fellows shall follow him." Therefore the Eagle warrior flew right
down; and when the great monster saw him flappmg his wings
above his den, he came out, his mouth first, with which he intended
to swallow all the Eagles. He opened his mouth and devoured all
the Eagles.

Thunderbkd came down next, thundermg and lightening; and
when the giant monster felt the water trembling, he put out two
long arms. The liglitning struck them, and the two arms were
killed. Then all the birds flew down. The Devilfish was very angry.
He opened his mouth, intendmg to swallow all of them.

When the Raven saw the mouth open, he flew down, went right
into the mouth, and plucked out the great monster's heart with his
sharp beak, and so the giant monster died there.

Thus another Raven clan also gained the victory. Therefore the
Giant Devilfish is afraid of the Ravens up to this time.

When the people m olden times saw a devilfish coming up under a
canoe, sometimes a man would sing out Iflce a raven, "Caw, caw,
caw!" Then the great monster would die before it came to the
surface of the water. The devilfish would always die when it
heard the sound of the raven's voice; but if a person waited until
the monster came to the surface of the water and then sang out,
it was in vain, and the great monster would swallow him, canoe and
all. Therefore the hunters would watch for devilfish in the water.
These two stories of the Devilfish are coimected. This is the end.*

14. The Hunter's Wife Who Became a Beaver^

A man and his dear wife went out hunting raccoons. He went to
his hunting-ground where they had been many times before, and he

' See p. 100.

2In olden times the people were skillful hunters, because the skins and meat of animals were very useful
to them: for their clothing was made of the skins and furs of animals. Therefore they himted grizzly bear,
black bear, and moimtain goat. All these were very useful animals. They spim the wool of the mountain
goat and made yam of it, and then it was woven into dancing-blankets and cloaks. The wool was used
for many objects; and they used the skins of all kinds of animals, great and small. Therefore they were
very good hunters. Thus it was with one family.— Henby \V. Tate.— Notes, p. 739.

boas]

TSIMSHIAN MYTHS 139

built his hunting-lodge there. Many clays passed by after thej^ had
reached this place. One morning the man went out to put up his
raccoon traps, wliile his wife staid at home in the camp. The man
came home late in the evenmg; and two days later he went to look
after his traps, which he had put up a few days before. He had
built many all along the valley. When he came to liis traps, they
all had caught animals, and he set them agam. Then he carried the
raccoons to the camp, and his wife was very glad to see her husband's
good luck. Late at night he finished his work, and on the followmg
morning he began to skhi the raccoons, and his wife helped liim.
They dried the skins and the meat, and both worked all day until
late at night.

On the followmg day he went agam to his traps, and he caught
more than he had before. His wife helped him carry the animals
to the camp, and early the next mornmg they skinned the animals.
The woman was very hapjjy because her husband had caught many
raccoons.

The sun was shinmg on then- camp when she went to the place
where her husband was working. She said, "My dearly beloved
husband, just look at me for a while! " The man had no time to
look at her, and did not pay attention to what liis wife said. She,
however, forced liim to look at her. When she thus compelled him
to look at her, the man said, "You are no better than these raccoons."

Then the woman was very much ashamed, and left her husband
weeping. She sat down on the bank of a brook that ran between
those two mountains. There she was sitting and weeping; but her
husband did not pay any attention to her, because he had much
work to do with the animals he had killed. The woman continued
to cry. When her husband saw this, he said to her, "Stop crying,
my dear, and come home with me!" but she rephed, "No, I won't;
I am no better than these raccoons. I am ashamed on account of
what you have said to me. Go away! I am no better than the
raccoons."

She cried agam ; and so her husband went away, and went on with
his work. She contmued to weep. Before the sun went down she
felt very warm, and therefore she stopped crying and went down to
the little river to cool herself. She took gravel and small pebbles and
dammed up the water to make a small pool, in which she intended
to swim. Soon the water began to rise to her knees. Then she took
more stones and gravel to dam up the water. There was a rock
in the middle of the pool which she had made. She went there and
rested on it.

When the sun went down, her husband came dowTi and called her
ashore; but she refused to come, and said, "I am no better than your
raccoons. I am much ashamed on account of what you said to me. "
Then the man saw her swimming about in the pond. Late in the

140 TSIMSHIAN MYTHOLOGY [eth. ann. 31

night he went home; but his wife was still in the water, and staid
there all through the night. The man did not sleep. lie heard his
wife striking the water with her apron whenever she turned.

Early the next morning he arose and went down to look after his
wife. Then he saw a lake below the camp, and Ms wife swimming
about ui it. Therefore the man stood on the shore of the lake and
cried, "Come home, my dear wife! You know I love you better
than any one. Come home, now! Do come home!" She replied,
"No, you love the raccoons better than me. I shall never come back
to you. " She still worked at her dam, and she would strike the water
with her small leather apron whenever she dived.'

Then the man was very sorry. He kept on watchhig for several
days, and would call his wife to come ashore; but she would only
reply, "I am very much ashamed on account of what you said to
me. Go home, and tell my brothers that I am not dead. I am
going to live in this lake all by myseK. "

Therefore the man went do^^^l to his village. Wlien he reached
home, he went to his wife's brothers and told them what had become
of his wife. Then these six brothers went with their sister's husband
to the huntmg-ground. When they reached there, behold! there
was a large lake between the two mountains, and a beaver's house in
the center. The six brothers stood on the shore of the lake, full of
sorrow, together with their brother-m-law.

Then the eldest one said, "My only sister, we have come to take you
down to our home. " Then she came swimming and stopped in front
of them, and said, "No, I will not come. Leave me alone! I am
well off here. My husband is not angry with me, but I am ashamed
of myseK. No, I will never go down with you, but look well after
my poor husband ! Don't hurt him ! I intend to stay here by myself.
Any time you want to come, visit me." After she had said these
words she dived. Then the six brothers lifted their voices and wept.
She emerged on the other side of the large lake.

Then the brothers went home full of sorrow. After two months
had passed, they went up to the valley again; and when they reached
there, there was a very large lake between the two mountains. It
covered the whole valley; and they saw their sister diving, and they
saw also three large round objects floating in the middle of the large
lake, "with three young beavers on them.

The woman had been very good-looldng. Her hair was reddish.
The brothers were standuig on the shore weeping, and their sister
came toward them. Then the eldest brother said agam, "Will you

1 In olden times men as well as women used to wear a small piece of leather as an apron. They used
soft leather of a good quality, as wide as the palm of the hand. They used to fasten both ends in the belt
in front and behind, and the body was bare. They wore only loose garments. The men had no coats,
nor shirts, nor trousers, nor suits of clothing. The women also had no petticoats, as they have now.
Thus it was with this woman.— Henby W. Tate.

BOis] TSIMSHIAN MYTHS 141

not come down viith us?" but she could not speak a word. She
just dived m front of them. Her leather apron had become a beaver's
tail, and her body was covered with dark-brown fur. She was afraid
that her brothers had seen her cliildren swimming about with her.

Then the brothers went home again fidl of sorrow. The six
brothers could not forget her. The following spring they went again
to visit her, and they found the large lake full of beavers. There
they stood on the shore weeping; and as they stood there weeping,
behold ! a large Beaver came toward them with a green cottonwood
tree in her mouth. Her face was not yet covered with hair. Then
the eldest brother said to her, "My only sister, will you not come
down with us to our house?" but she could not speak. She just
dived in front of them, seeming to say that she could not do it. Then
the brothers wept bitterly and went home once more.

Now, the brothel's considered what they could do with their sister,
and finally decided to break the dam. Therefore the following spring
they set out, went to the lake that their sister had built, and they
worked, trying to break down the dam. Before they started theii-
work they had seen that the large lake was fuU of beavers, but their
sister was not among them. Then they worked on until the dam
began to break down and the water burst out; and before the lake
was emptied many beavers came out of the empty lake. All the
beavers escaped and fled away from them, and scattered all over the
land, but the mother-beaver was not with them. Therefore when
the big lake was empty, the brothers went into the lake-bed to see
if their sister were still there. They went into the beaver houses,
and at last they found her right in the bottom of the lake. Her
body was all covered with fur, but her face was still the same. She
could not speak. Her finger-nails were Hke animal claws, and her
leather apron had become a beaver tail. She was glad to see her
brothers. She died right there, because she was on dry ground.

Therefore the people say that all the beavers are females, not
males, because the woman was their ancestor; and also because the
woman's hau- was brown, therefore aU the beavers have brown fur,
no black. This is the end.

15. The Wintek Hitntees and the Mosqihto^

In olden times the people used to hunt in the winter and travel
way up the mountains. Once upon a time there were ten brothers
who went hunting. Their wives accompanied them. They went
on and on far away from their home. They passed many mountains,
valleys, and rivers, and after many days they finally came to the top
of a mountain. They looked down into the valley, and, behold!
there was smoke at the foot of the mountain. Therefore they said

'Notes, p. 740.

142 TSIMSHIAN MYTHOLOGY [eth. ann. 31

to one another, "Let us go down and camp in these houses!" for it
was near the end of the day.

So they slid down on their snowshoes, and soon came to the end
of a village. The people came out to meet them when they came down,
and each family invited one of the strangers into their house. They
said, "We are told that ten brothers with their wives have arrived,
and the youngest brother has a young wife with a child."

The cliief of the village invited the youngest one into his house,
and also his young wife with her child. Wlaen the chief gave them
their supper, and wlule they were eatmg, the cWld began to cry.
The mother was very hungry, and cUd not mind the crying of the
child. Therefore a middle-aged woman who was seated on the other
side of the fire asked the young mother to let her have the child while
she was eatmg, and the young woman gave her the child .

The cliild kept on crying and screaming. Therefore the old woman
put her mouth to the baby's ear and sang tliis song: "A, a, a, ye!
A, a, a, ye! " Thus sang the old woman into the baby's ear. Then
the cliild began to cry less and less until it stopped.

The child's mother always looked over to her child wliUe she was
eating; and after she had finished, she went over. She thought her
child was sound asleep. Soon after her meal she saw that her child
was hanging on the arm of the old woman. She took her cliUd from '
her, and, behold! it was dead in the arms of the old woman.

The young mother did not cry, but only wrapped the cliild in her
marten blanket, and saw, when she examined it, that blood was
oozing out of the baby's ear where the old woman had put her mouth.
Therefore the young woman told her husband, "My dear, the inliabit-
ants of this village are not real people; they are strange beings.
Go to your brothers, and tell them what has happened to our cliUd
while we were eating our meal."

So the young man went to liis brothers and told them what had
become of their little child, and gave orders to liis brothers not to
sleep, to avoid danger. He said, " Wliile these people are asleep, let
us escape the same way that we came sliding down!"

Late in the evening the people of the village went to bed. The
two young people were fuU of sorrow on account of the death of their
cliild. Not long after the people had gone to bed, the chief arose
again, and crept toward the young couple. Then they made a noise,
and coughed when the chief was close to the place where they lay;
and when the cliief heard the cougliing, he ran away and lay down
again in liis own place.

After a while another man in the house arose and came toward them.
Wlien he was near by, they coughed, and the man crept away from
them. Thus it happened with all the brothera and their hosts.

BOAS] TSIMSHIAN MYTHS 14S

Just before daybreak all the people of the village were sound
asleep. Then the strangers went out secretly, and all met at the
end of the village and went up the mountain. Before they reached
the top of the mountain, they looked back, and, behold ! a multitude
of people came in pursuit, climbing the side of the steep mountain.

Then the few strangers were in trouble; and when they reached
the shding snow, they held a counsel,- and they agreed that when
their pursuers were close behind them, they woidd try to cause an
avalanche to destroy them.

So the ten men and ten women worked hard in the snow. They
used their staffs with mountain-goat horn at the points to dig across
a large snowbank that hung on one side of the mountain ; and when
the multitude that pursued them was close behind them, they threw
down a large jDiece of snow, and they all perished, and were swept
away under the avalanche.

Then the ten couples had a rest on top of the snow, for they were
weary after their labor; and wliile they were there, behold! another
multitude of people came behind them, more than before, and the
hearts of the ten couples failed.

Now, the youngest one said, "Let our hearts not fail us! Let us
all have courage! " and so they began again to work with their staffs,
and dug out the snow; and when the many people who pursued them
were near to them, they broke off a large piece of snow, which fell
down over the people that jjursued them, and they all perished in the
avalanche.

Still another multitude of people were coming along, and they also
perished in an avalanche. They had done this several times, and at
hist the chief came up to them alone. He was a short, stout man.
He came up to them quickly, so that the ten couples had no time to
loosen the snow.

This was the Mosquito Town, and the old woman m the chief's
house drank the baby's blood through its ear. The chief's name was
Baboudina ( ?"). He was pursuing the ten couples because his people
had been destroyed by the avalanches. His proboscis was of pure
crystal. He ran rapidly toward them, and kiUcd the first one with
his crystal proboscis.

Then he went to the other one, and the rest ran away from him,
but he pursued them. Finally only one young woman was left.
She was younger than aU the others, and ran faster than they. She
was the mother of the child that was kiUed m the house of Chief
Baboudina. She ran more quickly than the chief; and when she
arrived at a lake, she ran into the water; and while she was walking
in the water, she saw a tree slanting over the lake. She went to it
and climbed to the top. There she staid. As soon as she reached

144 TSIMSHIAN MYTHOLOGY [eth. Ann-. 31

the top of the tree, behold! Baboudmu was coming along, following
the scent of her footprints right down to the water. Then he lost
her tracks and looked about in the water.

At last he saw the young woman sittmg m the water. Then he
jumped m and tried to kill her; but he could not do it, for he only
saw the young woman's reflection in the water of the lake. He came
out of the water again, and the water was full of dirt and mud.

He stood on the shore waiting untU the mud cleared away.
When it was clear, he saw the woman again sittmg at the same place.
He dived again, and tried to get her in the mud, but could not catch
her. He came out again, and stood on the shore looking uito the
water, waiting until it cleared, and soon the water was clear again.
Therefore the woman laughed at him, because he was so foolish;
and as soon as the water was clear, he saw the woman laughmg and
Scorning him, as he thought. Therefore he was very angry, and
dived once more, and staid in the water a long whOe. He came
out agam and was furious. He felt quite chilly because he had been
in the water a long whUe.

He remained standing at the same place, waiting for the water to
clear agam. The sun had almost set before the water was clear.
Then he saw the young woman laughing and scornmg him. Full of
anger because the young woman was mocking him, he jumped again
into the water and kicked and beat the mud in the bottom of the
lake. He staid there a long while; and when he came out again,
he was very chilly.

Then he tied up all his long hair on the top of his head, and made
it round like a ball. His whole body was shaking, for he felt so
cold. The sun had gone down in the west; and he stood there, his
body shakmg, and the ball of hair movmg quickly. This made the
woman laugh very much when she saw it. When the water was
clear once more, Baboudina saw the young woman laughing again,
and he plunged in. He did not care about the cold. He forgot all
about it, and he staid there twice as long as he had before.

Finally he came out of the water. He walked very slowly ashore,
for he felt very cold. The moon was shining, the sky was clear, and
the north wind was blowmg, and soon he was frozen to death. His
wings were frozen to the ground. The woman saw him lying there
dead.

She did not believe that he was really dead. Therefore she took a
rotten branch, and tlirew it toward the place where he lay; but he
did not move. Then she came down from the tree and went to the
place where he lay and kicked him, but he was quite dead.

Then she took her fish-knife made of shell, which she wore under
her shirt about her neck, and cut him open. She took out his heart;

BOAS] TSIMSHIAN MYTHS 145

but the heart had two eyes ami a mouth, and was still livmg. It
looked at tho 5'oung woman, and the young woman was afraid of it.

She took it down to the bodies of her companions. When she
came to the one who was last kUled, she swimg the heart over him,
and he arose agam after she had swung it over him four tunes.

Then she went to another one and swung tho live heart of Baboudina
over his body, and he came to life. She went to all her companions
who had been killcnl ; and when they were all alive again, they were
all very happy; and the young woman told them that she had killed
the chief of the Mosquitoes, that he was lying dead by the lake.

Then they aU wanted to go and see him. The following day they
went there, and found the place where he lay dead. They examined
the body, and saw that the proboscis was of pure crystal. Then
they said to one another, "Let us burn him up right here!" They
started a fu-e, and put his dead body on the fu-e. His heart also was
burned, and only the ashes remained there.

And some of the people blew into the fii'e where they had burned
Baboudina, and blew the ashes of the dead chief's body about.
Then all the ashes flew upward, and thus the ashes of Baboudina
became small mosquitoes. Therefore mosquitoes remam on earth
now. After they had finished this, they aU went home safely.

IG. The Hunters '

There were ten princes who went out hunting. When they arrived
at their camping-place, they built a hut. Their wives accompanied
them. Only the youngest brother had no wdfe.

After they had finished their hut, the eldest brother went alone to
hunt porcupine; and when he was a short way off from the camp,
behoUl! he saw a large, fat porcupine coming toward him. He
clubbed it, tied its hind legs, and hung it on a tree.

He went on and cUmbed a rock. When he reached the top,
behold! there was a wliite she-bear. He went up to her and shot
her •with his arrow; and when the man saw that the bear was dead,
he went on to the top of the mountain a little higher up, desirous of
seeing the other side. He did so; and when he reached the top, he
looked down on the other side of the steep mountain. There he saw
a village at the foot of the mountain, and smoke rising from it.

He slid down the ice on his snowshoes, and came to the side of the
first house. He looked through a knot-hole, and, behold! a young
woman was alone in that house. She looked at the man and smded
at him. She said, "Come in, my dear!''

Then the people in the next house questioned her, and asked,
"Did any one come to see you?" and she rephed, "Yes, it is so."

I Notes, pp. 741, 759.
50633°— 31 ETH— 16 10

146 TSIMSHIAN MYTHOLOGY [etii. ann. 31

This last house belonged to a chief. Then the chief said to the woman,
"Send him to me, that I may give him to eat." Then the woman
said to the young man, "Go to the chief's house, for he invites you
in!" Therefore he went; and when he entered, a crowd of young
men came to meet him at the door. They took all his weapons and
examined them, and they made him sit down on one side of the large
fire.

Then the chief ordered his attendants to prepare food for him,
and they did so. They gave him rich, fat food; and while he was
eating, the young men brought in all the weapons wliich they had
taken from him.

When it was late in the evening, the chief gave him some fur
blankets — marten blankets and raccoon blankets — and the hunter
slept soundly.

Early the following morning somebody shouted, "The grizzly
bears are coming down on the other side of the river!" Therefore
the chief said, "Let the good hunters go and Mil them!" Then the
hunter took all Ms weapons and went across the river, and he took
his first quartz arrow to shoot the grizzly bear, but his bow broke.
Then he took his spear, but his spear broke. Then the great grizzly
bear came to him and killed him right there.

Then the cliief whose guest he had been the night before cut him
in two and hung him up in one corner in the front of his house.

Now, the second brother set out to search for his elder brother, who
had been lost a few days previous. He took all his weapons, hung
liis quiver over his side, took his spear over his shoulder, and his
good bow, and started. After he had left the camp a Uttle while,
behold! there was a large fat porcupine which met liim on Ms way.
He clubbed the porcupine, tied its Mnd legs, and hung it on a tree,
as his elder brother had done before.

He went a little farther; and when he reached the top of the rock,
he saw a very fine wMte she-bear feeding on the green grass before
Mm. He crept up to her secretly and shot her. The bear fell on
the green grass. He went up to her, and wanted to see the top of the
mountain a Httle above him. When he reached the top of the moun-
tain, he looked down on the other side, and saw the smoke rising
from a large village at the foot of the steep mountain.

Then he slid down on Ms snowshoes; and when he came to the
side of the first house, he went around and looked through a knot-
hole; and the woman inside looked at him, smiled at him, and
invited Mm in.

Again the people next door, in the house of the cMef, asked the
woman, "Did any one come to you ?" and she repUed "Yes." There-
fore the cMef said, " Let Mm come to be my guest ! " and so the young
woman sent him to the cMef's house.

BOAS] TSIMSHIAN MYTHS 147

As soon as he came in, he saw a crowd of young people, who met
him at the door. They took away all his weapons, and some led
him to one side of the cliief's great fire. They made him sit on a
grizzly-bear skin which was spread there. Then the chief said to his
attendants, " Feed my friend with rich food!" and his attendants pre-
pared food and did what the cliief had told them. They served him
with rich food, and during the meal the young men brought his
weapons in. Then the chief ordered his servants to lend him a
blanket for the night. Then they all went to bed, and the man
slept soundly.

Early the next morning a shout was heard outside. "Behold!
grizzly bears are coming down yonder!" Therefore the chief said,
"Let the hunters go and kill them for me!" The young man made
himself ready and started. He went toward the grizzly bear, and
took his first quartz arrow and shot it, but his ari'ow broke. He took
another one out of his quiver; and as he tried to shoot, his bow broke.
He threw it away, took his spear, and when he attacked the bear the
point of the spear broke. Therefore the grizzly bear caught hold of
him and killed him right there; and the cliief took him into his house,
cut him in two, and hung him in the corner with Ms elder brother.

Then the third brother set out to search for his elder brother. He
took all his weapons; and when he was a little way off, he saw a large
fat porcupine. He clubbed it and hung it on a tree. Then he went
a little farther on, and there he saw a fine white she-bear and shot
her; and when the bear lay on the grass, the man went on and took
up his arrow with which he had shot the she-bear. He went to the
top of the mountain, as his two brothers had done before him, and
looked down on the other side of the mountain. There he saw the
large village on the other side of the mountain. He slid down on
his snowshoes, and soon reached the side of the first house. He went
around and looked through the knot-hole, and saw a beautiful young
woman sitting alone in the house. She saw him and smiled, and
invited him to come in. As soon as he was inside, the chief in the
next house asked the young woman, "Did any one come to you?"
She answered, "Yes, somebody came." Therefore the chief said,
"Send him to me, I will feed liim with rich food." So the woman
sent him to the cMef's house. He went, and crowds of young men
met him at the door. They smiled at him and took all his weapons
from him, and some led him to one side of the house, where a grizzly-
bear skin had been spread out, and they made him sit on it. Then
the chief ordered his attendants to feed him with rich food. They
did so; and while the meal was being served, the young men who
had taken away his weai^ons brought them back to him. Then the
chief said to his servants, "Lend him a blanket for tonight." They
did so.

148 TSIMSHIAN MYTHOLOGY [bth.ann. 31

The next morning a shout was heard. Behold! a grizzly bear is
coming down the river. Therefore the chief said, "Let the hunters
go and kill it for me!" Then the young man made himself ready,
went across and met the grizzly bear, and shot it with liis good arrow,
but it broke. He took another one out of his quiver; and when he
intended to shoot again, Ms bow broke. He threw it away and took
up his spear; and wliile he attacked it, his spear broke also. There-
fore the grizzly bear came to him and killed him. The chief took him-
and cut him in two, and hung him up with the two other brothers in
the corner of his house.

Thus the rest of the brothers set out one at a time. They all met
the same dangers, and all their widows were left in the camp. Only
the 3'oungest brother now remained. He was cr\ang for the loss of
his nine brothers; and when the days of his mourning were over, he
prepared to start, but the nine widows did not want to let him go,
because their husbands had all been lost : but the young man insisted
on going. He wanted to see what had happened to liis nine brothers
who had been lost, and all the widows were weeping.

The young man also wept bitterly, and he said, "Why did not one
of my brothers go in another direction ? They all went in the same
direction." And he lifted up liis voice and wept bitterly, and all the
widows wept with him. Then the young man said to liis sisters-in-
law, "I shall come back again, and I shall take you down home when
I come back from there."

Then he set out, and took all his good, strong weapons. He put
on his hunthig-garment, and took food ^vith liini. When he had
gone some distance from the camp, he met a large, fat porcupine;
but this young man went another way, thinking that he would not
touch the porcupme, and he thought, "Maybe my nine brothers met
it on their way."

After he had gone a little farther, he saw a fine white she-bear
feeding on the gi-een grass. He went to her and shot her, and she
fell down dead. The young man roUed the bear over, and saw the
beautiful white fur on her beUy, and he touched it with his hand,
and said, ''What makes your beUy so big?"

Then the she-bear was all of a sudden transformed into a beautiful
young woman, and she laughed wlien the young man touched her
with his hand.' She said, "Your brothers did not do what you have
done to me, therefore they were aU slain by the chief in the grizzly-
bear village yonder."

The young man staid with her; and the pretty woman said,^
"You may go down to the grizzly-bear town, and I wiU teU you

■ Original: Da sa-sit-ya'ksa'mEs-6'la a sEm-ama-pIa'sEm su-pla'sEm hana'°xda, sa-sis'a'xsit a asi at
dEm da'milda su-pIa'sEm y!o"ta ba'n dEda an'o'ndit.
2 Original: Ada k!a-sila-gam-mi'°lkda su-p!a'sEm y!o'°ta; ada a'lg ixga ama-p!a'sEm liaiia'°xga°.

BOAS] TSIMSHIAN MYTHS 149

what to do." After the woman had said so, she vanished from liis
sight.

Then the young man went to the top of the mountain; and when
he reached up there, he looked down on the other side and saw a
large town at the foot of the steep mountain. He sHd down over
the ice, and arrived at the side of the first house at the end of the
large town. He went around and looked thi-ough a knot-hole, and,
behold! the same woman was alone in there. She looked at the
young man and smiled, and beckoned to him, and he staid with her.*

She said to him, "The cliief wiU invite you in, but do not eat
much, as your nme brothers have done; and do not allow them to
take your weapons away from you, for they always exchanged your
brothers' weapons for dried stalks. Let them not have any of your
weapons. Earlj- tomorrow morning the gi'izzly bear will come
down, and the chief wiU send you to kiU it. When you have kQled
it, the whole village will fight against you, but I wiU help j'ou.
Because your brothers' weapons were exchanged for stalks of plants,
their arrows and then spears broke easily. Now, I shall let you
have my two dogs to help you when you are tired." With this she
handed him her two pups, and said, "Put them in your garment.
When you are out of breath, tlu-ow the two pups on the gi-ound,
and say, 'Grow up quickly. Red, and fight!' and then tlu-ow down
the other one, and say, 'Grow up quickly, Spots!' "

After the woman had finished speakmg, the chief in the house
next door asked, "Did any one come to you?" The woman did
not answer him at once, as she had done before, because she loved
the young man much. The young man embraced her and kissed
her many times. After that the chief asked again, "Did any one
come to you?" and the young woman rephed quickly, "Yes, he is
coming." Then the chief said, "Send him over to my house, that I
may feed liim on rich, fat food."

Then the man went; and when he came to the door of the chief's
house, a great crowd of young men met him. They acted very
kindly toward him, and wanted to take his w^eapons from him, but
he refused to let them have them. They led him to one side of the
large house, and a grizzly-bear skin was spread b}' the side of the
large fire. He sat dowii there, but nobody took his weapons away
from liim. Then the chief ordered his attendants to prepare food,
and they did so; but the young man refused to eat, and said, "I just
finished my dinner before I came shding down the mountain, there-
fore I am very thankful for your kindness;" but the chief compelled
him to eat. Therefore the young man took a little. Late at night

I Original: Gakstatna'", da ninli's hana'°xda k'.ul-Iu-k!a'IdEt da dt-niost da hmamst, ada ligi-an'o'nt
asga su-p!a'sEm y!6'°taga« da la'lgut a na-wU-ni'kga hana'°xt.

150 TSIMSHIAN MYTHOLOGY [eth. axn, 31

they went to bed and slept. The young man was on the alert, and
kept his weapons in readiness.

Before he went to sleep, he looked at one corner in the front of the
house, and saw his nme brothers hanging there, cut in two, and his
heart was filled with sorrow. Therefore he could not sleep soundly
at night.

Before it was midnight he perceived that some one came to the
place where he was lying, trying to steal his weapons; but he held
them in his hand, and coughed to let them know that he was not
asleep. Many tried hi the same way, but before dayhght came they
were all asleep. When day began to dawn, not a sound was to be
heard; and when the sun rose high, a soft voice was heard outside,
saying, '"Behold! the gi'izzly bear is coming down on the other side
of the river." Then the chief said, '"Let the hunter kill it for me!"
Then the young man, who had kept ready, set out at once. He
crossed the river, went right up to the great gi'izzty bear, and kiUed
it. Then another gi"izzly bear came along, and he kiUed it also. A
third one came along, and he killed it. Then two came together,
and he killed both of them. Four came together, and he killed
them. Then aU the grizzly bears pressed the young man hard, but
he stood firmly, fighting against them.

Finally his quiver was empty. Then he took his spear, and killed
them with it, and many gi-izzly bears covered the ground. Now he
was very thed. He had forgotten all about the two pups that he
had. When he was almost ready to faint, he remembered the two
pups. He took one out, threw it on the ground, and said, "Grow
up quickly, Red!" and then he threw down the other one, and said,
"Grow up quickly, Spots!" and the two pups became giant dogs.

Now, the two large dogs were stronger than the grizzly bears, and
killed as many as they could while the hunter was lying on the
gi'ound, for he was weary and needed a rest. The two giant dogs
killed all the grizzly bears. When the two dogs also were tired out
and the young man had recovered his strength, he went to the place
where the two giant dogs were, and he petted them, as his sweet-
heart had advised him to do when she gave him the two pups.

While the young man was petting them, the two dogs became
smaller and smaller until they had regamed their former size. Then
he put them back in the belt of his garment. He went across to the
village, while the place where he had been was covered with grizzly
bears.

The young woman came down and met him on the way. They
went to the chief's house; and when they entered, they saw Chief
Grizzly Bear lying dead there. The young woman said, "Now cut
him open and take out his heart, and I shall wave it over the bodies
of your nine brothers. Then they shall come back to life." Thus

BOAS] TSIMSHIAN MYTHS 151

spoke the young woman. He did as she hud said. He took out
the heart and gave it to her. Then she waved it over the body of
the eldest one four tunes. Then the eldest brother came back to
life. He rubbed his eyes just as though he were waking from sleep.
Then she went to the second one, and the second brother came back
to life, as lus eldest brother had done before; and so with aU the
others.

When they had all come back to life, the youngest one said, "Now
go down to our camp and bring your wives here." So the nine men
went to then- camp, and the wives were very glad to see them come
back.

On the following day they started for the grizzly-bear village.
The youngest brother had married White-Bear Woman, and he
divided among his brothers the bears which he had killed. After
they had dried the meat and the grizzly-bear skins, they were ready
to move, and on the following day they packed all then* belongings
to go home. They started and went right to their home.

Wlien they reached then- own home safely, the eldest brother
invited all his people, and told them their story — how they had met
dangers at the village of the grizzly bear, and how their youngest
brother had delivered them from the hands of the cruel animals that
had destroyed them, and how this youngest brother had married
the beautiful woman who had helped him from the hands of those
who had deceived them. Then the youngest brother brought down
his beautiful wife to his own house.

The young woman always followed him wherever he went, and
the young man was successful in everything ho did, on account of the
help of the Bear Woman. He killed the strongest aiiimals of all
kinds, for his two dogs were stronger than any kind of animal.

Once upon a tune this young man who had married the White-
Bear Woman heard of a shaman woman who was killmg all the
hunters who passed her den. Therefore he set out with his wife
to visit her. When they reached the cave in which the supernatural
woman lived, she came out and mvited them to visit her den; and
when they went in, she made them sit on one side of her fire on a
broad board. As soon as the young people were seated, they saw a
number of dead people hanging on poles in the corners of the house.
Then the supernatural woman said, "I shall have your wife for my
dinner today, and tomorrow I shall eat you." The young man
replied, "I shall have your head, and I shall put it on a long pole. I
shall feed your flesh to my two dogs." With this he threw his two
dogs on the ground, and his wife said, "Grow up quickly. Red, and
you, Spots!" Then the two dogs shook theii* bodies and grew up
to be large dogs. Then the young man said, "Attack her and bite
her neck and eat her flesh!" The two dogs rushed at her so quickly

152 TSIMSHIAN MYTHOLOGY [eth. ann. 31

that she had no tune to call up her own supernatural helpers. They
bit her neck, bit off her head, and the two dogs ate her flesh, but her
head was still alive. The young man took it and put it on a pole,
which he placed upright in the mouth of her den. Then the young
woman took her two dogs, petted them, and they became smaller
and smaller until they were of the same size as before.

They went to their own house, and when they arrived there, the
pups were dead. Then the young man died also. The woman took
her husband's body and her two dead dogs and carried them to her
own home. That is the end.

17. The Hunter and his Wooden Wife ^

A himter married a young woman. He loved her very much
because the young woman knew how to make dancing-blankets,
which were very dear to the people in olden times.

Not many days after their marriage the hunter made ready to go
up the mountains for fall and winter hunting. One day they started,
and he went with his young wife, taking all his woodworker's tools
and his traps and snares. They went on and on until they arrived
at his camping-groimd, and there they went into the hut. In the
autumn the young man first hunted mountain sheep, whose w^ool
the young wife needed for making dancing-garments. Therefore
the man kOled many. Pie took off the good wool, and the young
woman took all the wool and washed it; and when it was dry enough,
she spun it into yarn; and after she had spun it all, she dyed some;
and when she was ready, she began to weave; and when one half of
her weaving was finished, she became sick whOe her husband was
away. When he came home, he found his young wife very ill.

Wlien she was dying, she called her young husband to her side,
and said, "My dear husband, keep your love for me after I am dead.
Don't go home too soon! Watch over my grave!" Then she died.

The young man w^as m deep sorrow for her sake. He kept her
dead body many days. Now the winter was nearly passed, and he
still kept the body until it was decayed. Then he buried it. He
carved an image of his wife out of red cedar.

This man never touched anything that his wife had made, and so
it was with her dancing-garment which she was making when she
died. It was still hanging there where it had been when she was work-
ing on it. When he made the image of his late wife, he seated it in
front of her unfinished dancing-garment, and he made the fingers
move as though they were weaving a dancing-garment. He made
it turn when he opened the door, and he pretended that the image
could speak.

^ Notes, p. 744.

BOAS] TSIMSHIAN MYTHS 153

Then he began to hunt agam; and whenever he came home from
huntmg, he threw down his bear meat and fat outside the house.
Then he would speak to his wife-unago, "Come out and look at this!"
Then he spoke to liimself as though his unage-wife were speaking:
"Oh, I can not, because my yarn is twisted around my fingers!
Therefore I won't come out." Then he went in and embraced his
wooden wife. He talked to his wooden wife, and would say, "You
are very handsome."

Now many hunters were passing by. They looked mto the house
and saw a woman weaving a dancing-garment. Then some one
said that the hunter's wife was made of wood. He told about it in
the village.

There were two sisters among some young men. One night their
mother was angry with them. Therefore they ran away from their
mother and crossed the mountains. Thej^ crossed the mountains,
valleys, and rivers, and one day they arrived at the camp of the
wooden wife. They looked in through a knot-hole, and there was
a woman seated by the side of a dancing-garment, which she was
weavmg. They wanted to ask her if she could give them food, so
they opened the door, and the woman that was weaving turned her
head to look at them. They stood there and asked her to give them
a little food, but she did not pay any attention; and the yarn was
twisted around her fingers, and she just moved her fingers. There-
fore the elder sister said to her younger sister, "That is not a living
being! I will go near and look." So she went near and touched her
shoulder, and said, "Will you give us a little food, elder sister?"
However, she felt that it was not a human being, but wood. She
called her younger sister, and they were siirprised. Then they
laughed at her, and they remembered what they had heard about
the hunter's wooden wife. They hid in a corner of the house among
the dried meat and fat.

Soon they heard the hunter come down to his camp He
whistled, for he was very tired because his load was heavy. He
said to his wooden wife, "Come out, my dear, and look at this!"
Then he said to himseK, "Not so, my dear, for my yarn is twisted
around my fingers." Then he came in, ran to his wooden wife, and
embraced her and kissed her, and the two young women laughed at
him secretly. The man heard them laughing secretly. He got up and
looked aroinid, and found the two young women who were hiding
among the di'ied meat. He called them and spread a large grizzly-
bear skin on one side of the house. The two young women sat down
on the large grizzly-bear skin, and he cooked for them rich meat,
tallow, and fat. They ate many things that night, but the yoimger
sister was afraid to eat much. She ate only a little of each kind of

154 TSIMSHIAN MYTHOLOGY [eth. ann. 31

food. The elder sister ate a great deal. She overate. At midnight
they went to bed.

The man spread another grizzly-bear skin for their bed; and he
gave them fur garments. They slept soundly that night; but the
elder sister, who had overeaten, soiled her bed early in the morning.
The hunter arose and made a fire. lie cooked a meal for the two
women, and then called them. The younger one arose, but the elder
one was ashamed to get up. The man said, "Wake up, my dear, we
are waiting with breakfast!" but she cried because she was very
much ashamed. Then the hunter made fun of her.

He wanted to marry the younger one. She replied, "You may
marry me if you promise to destroy your wooden wife. " He prom-
ised to destroy it, and she asked him to promise not to tell any one
what had happened to her elder sister. He also said that he would
never do so, and he also said to her, "Don't tell any one what I have
done to the wooden figure!" and she promised not to do so. Then
they were married.

The young woman was better than his former wife. He taught
her to weave dancing-garments, and she learned the art quickly, and
she made them better than his first wife. The hunter came to be
richer than ever. He sent his sister-in-law back to the village; and
at the end of the next autumn they moved back to the village.
He gave a great feast to all the people, and buOt a large house, and
became a head chief in his generation. His new wife was a wise
woman and kind to all the people. That is the end.

18. Plucking Oft Eyes '

There was a great town, and many people lived in it. A large
lake was behind the town, and a good trail led from the town to the
lake. The people used to walk up to the lake to enjoy themselves —
young and old, and also children — because there was a good sandy
beach all around the lake. The young people would swim there —
young men, young women, and children.

The town had a very good chief, a very kind man, and the chief-
tainess also was kind to all the people. Their son was a nice young
man, whom they loved very much, because he was their only son.
The mother had many brothers, who also loved her only son.
This young man was as gentle as his father and his mother; and the
prince had a young man, nice like liimseK, for his friend. They
loved each other like brothers. Often they would sleep in one bed.

The young man's parents were very anxious that he should marry
one of his father's relatives; and all his uncles came and assembled
around him, and said that he must marry the girl, as his father
wished. However, he refused. He did not want to get married so

' Notes, pp. 746, 7r>9.

BOAS] TSIMSHIAN MYTHS 155

soon. He said he was still too young, but his parents urged him to
marry soon.

Now we will see what happened to this young man who did not
want to marry. It was in the evening, when all the young people
went home from playing on the shore of the lake. The young man
went up along the trail behind his father's house. Before he reached
the lake he saw a beautiful girl commg down along the trail on which
he was walking. She looked at him and smUed, and the young man
looked at her and also smiled. He asked her, "Where do you come
from?" and they were both standmg side by side. Then the gu'l
said, "I come from over yonder." The young man continued,
"Wliich way are you going?" She said, "I am just taking a little
walk farther down, young man." — "Shall I go mth you?" — "Yes,
come on!"

Thus they walked on the trail side by side, and they began to talk
together while they were going along. Then the j'oung man said,
"I love you. Now I want to marry you." ' The girl said, "If you
will promise me that you will not take any wife beside myself, then
you may marry me." The young man promised that he would not
marry another woman beside herself, and he married her.^ Then she
said, "Come and go with me to my house!" So they went up the
lake. She said, "Any time you want me, shout four times, and I
will come to take you to my house, by day or by night; but let
nobody know what you have done, lest you die. Don't marry
another woman!" He promised her again that he would not do it.
The girl said again, "Don't tell any one!" Then they separated.

This was the reason why the young man did not want to marry.
Sometimes when lying down in the night, his friend would say to him,
"You must do what your parents want you to;" but the prince
always said that he was still too young to marry. His friend noticed
that the prmce would often come in just before daylight and lie down
again by his side, and that his body then was quite-cold and a little
wet.

The prince had done so many times, and more than two years had
passed this way. One night his friend made up his mind to watch the
prince. He pretended to be asleep ; and when the prince thought that
his friend was asleep, he arose from his bed and went out secretly.
Then his friend arose also. He went out, and, behold! the prince
was going along the trail behind his father's house. His friend
followed hun secretly, and also went along the trail. The prince
did not know that his friend was following him. As soon as the
prince came to the shore of the great lake, he shouted, and shouted

1 Original: N si'oplEnt, g-a'wun hasa'gaut n dEm sil-nSTcEn.

= Original: Ninli' gan-sEm-g-a'dEt a'oskga su-p!a'sEm y!o'<»ta a dEm \va-gik-ga'o ligi-hana'ox a
na-awa'ot: wai la ga'odi wait as nll'at a gwi'ot.

156 TSIMSHIAN MYTHOLOGY [eth. Axx. 31

again, while his friend was standing a Uttle farther back in the woods,
keeping very quiet. After the prince had shouted four times, behold !
a beautiful girl came up from the water. She came ashore to where
the young prince was standing, and she took him and dived with
him to the bottom of the lake.

After his friend had seen this, he went home and lay down again.
Just before daylight the prince came in secretly and lay down again .

Night came on again. When the prince was fast asleep, and his
friend noticed that he was sleeping, he arose secretly and went up
to the lake, stood at the same place where the prince hatl been standing
the night before, and shouted as the prince had done. He shouted
four times. Then the beautiful girl came up from the water. She
went toward the young man who stood on the shore. She took him
and plunged down to the bottom of the lake.' Then he saw a good-
looking boy creepmg around the house. So the man took the boy
and ran away with him; antl at mitlnight, while the prmce was still
asleep, the friend came in with the boy. He threw him on the prince
who was sleeping, and said, "What makes you so patient with your
child?"

The prince awoke, and said, "You have done a great wrong. I am
sorry for what you have done." Then they all went to sleep again.
This child was the son of the prmce and of the woman of the lake.
Then the child arose and plucked out the eyes of the man who had
taken him up. He went around the house and took out the eyes of
all the people, and strung them on a line of red-cedar bark. He
went all around the village and took out the eyes of all the people.

The sister of the prmce lived at the end of the village. She had
given birth to a child a few days before, and a slave-girl was staying
with her, taking care of the newborn child.

Before daylight the child of the prmcess was crying on the lap of
the slave-woman. The princess said to her, "Look after thechild!"
Still the slave took no notice of what her mistress had said. There-
fore the chjltl's mother took the cliihl from her. She looked at the
slave's face, and, behold! her eye-sockets were empty. She saw the
child creeping on the ground at the door, with a long line in his
hand, on which the eyes of the people were strung.

Now the father of the child which had taken the eyes of the people
woke up, and, behold! his friend who had taken the child up from the
lake had no eyes. The prmce went to the place where his father,
the cliief, was sleeping, and he saw that his father had no eyes. He
went around in his father's house, and all the people were dead, and
their eyes were gone. He went to another house, antl there also the
people had lost their eyes. He went on from house to house, and

1 Original: Dat sila-na'lrtga«>.

BOAS] TSIMSHIAN- MYTHS 157

he found that in every house the people were all dead, then- eyes
havmg been plucked out.

So he went to his sister; and there he met his chUd, dragging along
the Ihie full of the eyes of the people. The child was dragging the
line along the street when he passed him. He went to his sister, who
had just given birth to a child, and saw that she M'as still alive. He
told her that then- parents were dead, and, further, that aU the people in
the village were dead. Therefore the young man asked her to leave
the viUage. His sister took up her own child , and they went along the
street. Agam they met the child who was dragging along the street
the line with the eyes. He took up the chUd, and threw away the line
with the eyes of the people. They went together on the trail behind
the house of the cliief, which led to the lake. The prince shouted
four times, and, behold! the beautiful woman came up, and went
ashore to the place where the prince was standing. When she came
near him, he tlu-ew the child at her, and said, "Wliy didn't you take
notice to whom you gave your child ? This child has killed every-
body ui my viUage."

The woman stood there silent, and the prince and the princess
were crying. They remained there a little longer, and the woman of
the lake felt very sad. She spoke kindly to her husband and to her
sister-m-law. She said to her husband first, ''Come to me, my
dear!" So the prince went near her, and she gave him gambling-
tools. She sent him away to the south, and said to him, "Go there!
You shall be richer than any one you meet." Then she gave him a
set of gamblmg-sticks.'

Then the young prince took them and went southward. He always
shook his gamblmg-sticks, and he always won, and became richer
than all his feUow-men, as the woman of the lake had said.

She also called her sister-in-law to her, and gave her a garment of
wealth. She put around her an ever-new belt, and she put the
prmcess's own child on her back, and said to her, "Whoever meets
you, or whoever hears your child cry, shall be richer than any one
else." She sent her toward the northwest. The chUd was always
crying as she went along. Therefore it is that whoever meets her
becomes rich among the people.

Now these two people parted. The young man went southward,
and the young woman went northward. Then the woman of the
lake took up her own child and went down to the bottom of the lake.
She wept there, and at the end of her mournmg-period she came up
with her chdd on her back. She went ashore and came down to the
seashore. There she stood on the beach and went into the salt water.

• These sticks they use up to this day. They split maple wood and make gambling-sticks, and they
make them pretty. Some gambling-sticks are made of bone, some of maple. They are fifty or sixty in
number, and each one has a mark and a name.— Henby W. Tate.

158 TSIMSHIAN MYTHOLOGY [eth. anx. 31

She plunged to the bottom of the sea, and left her home hi the lake,
and went way out. She became a beuag part fish, part woman, and
had her new home m the sea. Sometunes the people will see her
commg up, and they caU her Haklula'q.

19. The Spider and the Widow's Daughter*

There was a famine among the people. There used to be famines
because they had no nets to catch salmon, and not many people
knew how to make salmon traps and weirs. Therefore dried salmon
was not plentiful in winter, and many widows were djnng of starva-
tion, and also old people and orphans. When a famine set in, the
rich people would leave the village and move to some other place,
scattering in every direction, without taking pity on the poor. They
left them in the empty villages, and diseases swept the poor people
away. Starvation and disease destroyed them all.

So it happened to one widow, who was left in the callage when aU
the wealthy people had moved away. She went into the woods
behind the empty village, where a small brook ran down. There
she made a httle hut for herself and her daughter, and every day she
looked out of her httle hut, and saw many salmon jumping at the
mouth of the brook. They wished to catch them, but they did not
know how to do it. They waited for the salmon to go up the brook,
intending to club them.

Early every morning the widow came out of her hut and went
down to the beach to search for something to eat. Early one morn-
ing, on going out, she saw many salmon jumping on the water. She
thought her daughter would soon die before the salmon would come
up the creek. Therefore she sat down' on the bank of the brook,
weeping.

Her daughter was alone in the hut. She was in bed, and was
starving. When the girl opened her eyes, behold ! a tall young man
was standing at the door of the hut, who said, "I have come to
marry you." He was a strong-looking young man. The girl was
much surprised, and said, "Wait until mother comes in, and tell her
what you want!" but the tail young man said, "I can not wait for
your mother, won't you take me now?"^ The girl agreed, and he
married her. He sai<l, "I will come again tonight." Then he left.

Late in the evening her mother came home sorrowi'ul, but she
noticed that her daughter looked happy. She di<l not ask the
reason, and pretended not to notice it. At midnight the tall young
man entered the hut. The widow did not sleep, and therefore she
saw the door open and the taU young man enter. She saw him go
in to her daughter, and she wondered what her daughter had done.
Still she was afraid to speak.

1 Notes, pp. 747, 750.

* Original; A'lga n dEm di-hEl)u'°dEs nan; at n dEiu gnn-f;u'''ni? ada n dEm sil-na'kEn g-a'wun?

noAS] TSIMSHIAN MYTHS 159

Early the next mornLag she arose and hghted the fire. The tall
young man asked the gu-1, "Why are you staying here?" The girl
said, "We arc waiting for the salmon to come up the brook, then we
intend to club them.'" He rephed, "TcU your mother to bring down
nettles, as many as she can find."

The girl told her mother, who went quickly to gather nettles.
After she had tied them into bundles, she carried them down. The
young man spread out the nettles in the hut. Then he sharpened a
piece of hard wood and spht the nettles. He chied them in the sun;
and when they were dry, he peeled off the outer bark. On the fol-
lowing day he dried them again. He took three dried ribs of
mountain goats, used them as knives to peel off the outer bark until
the fiber remained. After the young man had peeled all the nettles,
he showed his mother-in-law how to spin and make thread out of
them. He spread the fiber on his right thigh with the thumb of his
right hand, and he held the nettle fiber in his left hand with
three fingers. Then he worked on, pushing the fiber toward his
knee, and drawing it again back toward liis body. Thus he twisted
the fibers into a thread.

Now the widow had learned it, and worked aU night spinning,
day by day, and night by night, until she had used up all the fiber
of the nettles. Then the young man made a mesh-stick, four fingers
wide, and as long as the palm of the hand, out of hard wood, and he
began to net; and in three days he had used up all the thread, and
liis net was twenty fathoms long and twenty meshes wide.

Then he told his mother-in-law to make a good cedar-bark line of
three cords, twenty-six fathoms longer than the net; and he took
dry red cedar and carved floats out of it.'

When the young man had finished the net, he went out in the
night vnth his wife and began to fish. His net was fuU of salmon;
and when he came home early in the morning, his canoe was full of
silver salmon. The widow cut them aU wliile they slept, and before
evening her son-in-law and her daughter awoke. After they had
taken their evening meal, they made ready to go out fishing again,
and they came home early, ■with their canoe full of silver sahnon.
He smoked the salmon, and enlarged his mother-in-law's hut and
made it into a large house for smoking salmon, and the large house
was fuU of dried salmon.

Then he built another large smoking-housc, and it also was soon
filled. Then they tied the salmon into bundles. He buUt a third
house, and they stored in it the bundles of dried salmon.^ When the
large house was fuU of bundles of dried sahnon, and the sahnon were
hanging in the other two houses, the man said to his wife, "I am

' There were no lines at the bottom of the old nets. They had only top lines.— Henry W. Tate.
2 There were twoscore dried salmon in one bundle. In one bundle of animal skins are only ten. — Hexry
W. T.ME.

160 TSIMSHIAN MYTHOLOGY [eth. ann. 31

going away now to my own home. I took pity on you and your
mother. Therefore I came to show you how to make nets." The
girl said, "I will go with you. Let my mother go to her own home."

On the following day the young woman told her mother what her
husband had said to her; and the widow felt very sad; yet she had
nothing to say. The young man said, "I wiU take one bundle of
dried salmon for you when you go," and the young woman was very
glad to go with her husband.

In autumn, when the leaves were falling, and all the people had
assembled in the village, they saw that all their poor relatives had
died of starvation. They took the bodies and burned them. The
widow returned to the village, and the people thought that her
daughter had died because she had been left alone. She cUd not tell
any one that she had plenty of dried salmon. The people, however,
tried to find out what had become of her.

When winter came, the widow called the young men to help her, and
they took down two large canoes and went to the place where her store-
houses were. Then the young men went up, and saw the houses fuU
of bundles of dried salmon. They carried them down; and when
the two large canoes were fuU, they went home. They carried the
buncUes of salmon up to the widow's brother's large house. On the
following day the two large canoes went again, and both were filled
with bundles of dried salmon. Now, the large house was quite full.
When all the bundles of dried salmoia had been taken to the village,
she invited her tribe to give each chief one bundle of dried salmon,
and divided one bundle between each man and woman, and her fame
spread among all the tribes. They came to buy good dried salmon,
and she became very wealthy. The net, however, she did not show
to any one.

The young man took his wife to his home; and when the young
woman sat down on one side of the house, a Mouse Woman came to
her, and asked her to cast her woolen ear-ornaments into the fire.
After the Mouse Woman had taken the burnt ear-ornaments out of
the fire, she said, " Don't you know who married you ? " The woman
said, "No." — "It is the Spider. He took pity on you, therefore he
went to show you how to make a net. Don't eat their food, lest you
die! If you take your own food, you will remain a human being;
but if you eat theirs, you will become a spider." Thus said the
Mouse Woman, and then she went away.

The woman's husband showed her some more kinds of netting, and
the following sunmier the Spider's wife went home to her mother's
camp, and she showed her mother what she had learned in the house
of the Spider.

This is how the people in olden times learned how to make nets.
That is the end.

boas] tsimshian myths 161

20. Prince Snail '

There was an old village at the northwest of Xien, and many
people were living there. It is the same village as that in which the
chief lived who married the Kobin Womau.^

A great chief lived there who had many people in his tribe. There-
fore they were proud and high-handed. He had six sons and one
beautiful daughter. His sons were expert hunters. Therefore their
father was a wealthy chief. He had many slaves, males and females.
Therefore he was proud, and every one honored him and his family.
There were many Tsiinshian tribes, and each tribe had a chief. Some
had one and some had two, and there were many princes in each tribe.

Now, when the daughter of this wealthy chief was grown up to be
a woman, another chief wanted to marry her, but her parents
declined. All the chiefs and princes of the Tsimshian wanted to
marry her, but the parents refused them all. They made the bed
for the young woman above their own room. Her six brothers, her
servant gu-1, ami her parents watched over her day by day. When night
came, the chief himself would put a bar across the door, and all his
slaves would go to bed. Her parents guarded her day after day and
night after night.

The young ^<T)man used to take a walk behind her father's house
once a day, accompanied by one of her own maids. One day she
wanted to take a walk with her to take some fresh au', as she was
accustomed to do. Before she went out, she stood at the door and
looked to the right and to the left; and when she saw some one on
the right or the left, she would go back, until no one was to be seen
on the street. She did so every day.

One day she went with her maid to take fresh air; and when going
back, before they entered her father's house, she saw a snail creeping
along the street. So she kicked the snail out of the way with the
tip of her toe, and said to it, "Wouldn't you like to marry me?"
Then she went home.^

Every day she went to bed early, soon after she had taken her
walk, and went up the ladder to her bed; and her parents made
their bed at the foot of their daughter's ladder.

Two nights had passed since the young princess had kicked the
snail out of her way. In the following night, soon after midnight,
the young gul felt some one touch her.^ So she turned her face toward
him, and she saw a fine-looldng young man. She put her arms
around him, and felt that his skin was as smooth as glass. Therefore

1 Notes, pp. 747, 749.

2 See p. 179.

' Original: Ada haut dEda hatsaE'rElt, " Amuksat nE'rEiu k!u!-wa-di-hau'En ga'dEda kia'i?"
' Oiiginal: Da la gik hS'oplElt, ga'\vun hi-kla-da'ol a'otgut, dat ga'lksa da Igu-wa'lksEga wil na'ka
g*a'd da awa'ot.

50633°— 31 ETH— 16 11

162 TSIMSHIAN MYTHOLOGY [eth. axn. 31

she loved him very much. Before dayhght the young man awoke
and went away.

The following night the girl went to bed as early as she was accus-
tomed to do, and soon all the people in the house of the great chief
lay down. Then the young man came again and staid with the girl,
and she loved him more and more.'

Now, the parents of the young woman did not know what was
happening to their princess. The 3"oung man went to her four nights
in succession; and when the fourth night had passed, the young man
said to his beloved, "Shall I take you away from your father's house
into my father's house, and to his large house? It is not far from
here."

She agreed. She forgot her pride and her father's refusal of her
to all the chiefs of the Tsimshian, and the princes' desire to have her
in marriage. She took only a small box and went with this young
man, and the young man took her far away from her father's house.
Now they reached the young man's village. He went with her into
a large house. The young woman was a little behind her husband
and entered after him. She looked around and saw her husband,
who entered and walked right up to a large fire. There he lay down,
with his back against the fire ; and she saw that a, large snail was
there in front of the fire, as big as a whale, and another one was on
the other side of the fire. These two large snails were the parents of
the young man who had married the young woman. They did not
care for the young man's new wife, and staid with their backs turned
toward the fire.

Then the young woman was much disappointed. She went to one
corner of the large house and sat down without any one speaking to
her. She sat there weeping and full of sorrow; and while she was
weeping, she felt that some one touched her side and asked her for
her woolen car-ornaments. Then the j'oung woman took off her
woolen ear-ornaments, and the Mouse Woman took them. The
Mouse Woman asked her, "Do you know these people ?" The young
woman said, "No." Then the Mouse Woman said, "You remember
one time when you saw a snail on your way home and 3'ou kicked
it out of the way, and you said to the snail, 'Don't you want to
marry me?' That is what you said when you kicked it awaj' with
the tip of your toe. Therefore the great chief sent his son to marry
you." After the Mouse Woman had spoken, she went away.

Now we will go back to the young woman's own home on the
morning when she left. When no one in the house made a noise, the
old woman thought that her young daughter was still asleep. There-
fore she ordered ever}' one in the house to keep quiet until her daughter

1 Original: Adawiladi-la'Iga txan!iUi-tgu-w&'lbdawildi-nfl,'kgEsgawi-sEm'a'g'idga,daalgikgoi'dEksga
su-pIa'sEm ylo'ota da gik wila na'ka da awa'ot, da la sEmt si'^plEntga hana'^ga.

BOAS] TSIMSHIAN MYTHS 163

should awake; and all the people of the whole household were quiet
until dusk. Then the chieftainess was afraid her daughter might be
dead in her bed, therefore she sent up one of her maids to see what
had happened, and the young girl went up the ladder. When she
reached the top, behold! her bed was empty and her box was gone.

Then the six brothers began to search through the village. Thoy
searched in every house and on the hills, among the canoes, and the
chief was almost in despair. He sent out canoes among all the tribes
of the Tsimshian and inquired for the young girl, and aU the villagers
said that they had not seen her.

When they came back with the message telling the chief that they
had been to all the villages and found no trace of her, the great proud
chief and his wife were sad. The chief cried. Then he ordered his
attendants to call all the shamans to find out what had happened
to his daughter. Therefore the attendants sent messages to all the
tribes of the Tsimshian; and all the shamans from aU the villages,
male and female, assembled in the house of the great chief. ,

He paid each of them, and they took their charms and began to
work and dance around the fire.

The last one of the shamans was a woman. She said to the great
chief, "My dear, be of good cheer! Your beloved daughter is still
alive. She is in the house of Chief Snail. The son of Chief Snail
married her, but she is disappointed, and your six sons may take her
home." Then she pointed with her finger to the rising sun.

The chief rewarded the woman, giving her a boy-slave. Then the
great chief said to his six sons, "Now, my dear children, I desire you
to purify yourselves, in order to be successful and bring back your
only sister;" and while he was speaking these words, the tears ran
down his cheeks, and the whole family wept with him.

Then the young men isolated themselves for purification. When
the days of isolation of the eldest brother were ended, he went up
the mountains to search for his only sister, but he failed to find her.
Wlien the days of purification of the second brother had ended, he
went, as his elder brother had done before. He went; and he had
not been many days among the hills and mountains, when he also
gave up and came home. Wlien the days of purification of the third
brother were ended, he went a little farther than his two elder broth-
ers had gone. Wlien the days of purification of the fourth brother
were ended, he also went, and went still farther than the elder three,
but he did not succeed. Wlien the fifth brother's days were ended,
he came almost to the village of the Snails; but he also failed, and
came back home without success.

Now the daj's of purification of the youngest brother were ended.
He went off, taking with him his woodworking tools, and fat and
down and red oclier and tobacco, much good food, and blue paint

164 TSIMSHIAN MYTHOLOGY [eth. ann. 31

and lime of burnt clamshells, and he took two yoimg men to go
with him and carry his provisions.

Now he started. They went on and on day after day; and each
evening in the camp the young man would burn something good in the
fire, and would pray to the supernatural powers to direct him to the
place where his only sister lived. He did so night after night. Still
he went on, and passed all the mountains, valleys, rivei-s, and diffi-
culties. Then they reached a great plain, and ran as fast as they
could toward the rising sun. Finally they arrived at a gi-eat valley.
They stood at the edge of the valley, and, behold! smoke ascended
straight from it down below; but there were bare rocks all around
the valley, and there was no way to descend.

The youngest brother camped here with his company, and offered
his burnt-offering the same evening. In the night he was thinking
of a way to get down into the deep valley. It occurred to him that
it must be the town to which his sister had been taken, and therefore
he was sleepless that night. Early the next morning he arose. He
took up his tools and started. Before he left he ordered his com-
panions to continue to offer sacrifices. He cut down a red-cedar tree
and shaped it in the form of a flying eagle, for this man was a wood-
worker. When he had finished it, he took it down to the camp, and
said to his companions, "I wUl put on this eagle and try to fly up in
the air like a bird, for I want to reach my only sister in the village
there." So he put on his wooden eagle that he had made. Then
he flew up, and not very high above the ground the wings broke, and
he fell back to the ground; therefore he broke it up and threw it into
the fire.

Then he went again and cut down a spruce ti-ee and made it into
an eagle. After he had finished, he took it down to the camp. His
two companions continued to offer sacrifices. Then the young man
put on his eagle carving and flew up; but he did not reach very high
when the feathers of the tail broke and he fell down to the ground.
He broke it up and threw it into the fire and burned it.

On the following day he went and cut down a yellow cedar. He did
better than before; he carved an eagle, and took it down to the
camp where his two friends were still offering sacrifices. He put on the
eagle and flew up. He flew way up into the air; and when he tried to
fly down again, the tips of his wings broke, and he fell rapidly down
to the ground. He tried all kinds of wood, but failed.

Finally he went and sat in the woods and considered what to do.
At last he thought that if he should make an eagle from different
kinds of light woods, he might succeed. Therefore he made the body
out of red cedar; the head, and also the tail, of white pme; the legs
and the beak, of yellow cedar; and the claws, of mountain-goat horn.
He finished itj and took it down to their camp, where his companions

BOAS J

TSIMSHIAN MYTHS 165

continued to offer sacrifices. He put it on and flew upward, way up
into the air. Then he flew down again and up. He did so several
times and took a rest. His companions were stUl offering sacrifices.
Now he ordered his two friends to go home as soon as they could.
Therefore the two friends started, and left hun alone on the brink of
the deep valley. Three days after his companions had left him he
put on the eagle form that he had made and flew down into the
vallej'. Wlien he reached the bottom, he did not see any one on the
streets of the village. He walked down straight toward the large
house in the middle of the village and stood by the door. Without
looking through the door, he saw his sister sitting in one corner of
the large house, and he also saw the large animals Ij^ng around the
fire asleep. Then the young woman looked toward the door, and saw
her brother standing outside. He beckoned to her, and quickly she
arose and walked to him. Then the young man put his sister on
his back and flew up as quickly as he could. They arrived at the
brink of the deep valley, and started home, running as fast as they
could. Wlienever they were weary, the young man would put on
his eagle form and would fly in the direction toward his home.
Wlien they reached their home, he said to his father the chief, "Now,
father, order your people to chop down young hemlock trees and young
spruce trees, and let them sharpen them at one end, for they will come
to pursue us . Let the people be ready tomorrow ! " So the gi'eat chief
ordered his slave to shout outside ; and the slave went out and shouted,
' O people ! chop down young hemlock trees and young cedar ( ?spnice)
trees ; ' ' and every family set ou t, and brought down many sharp young
trees ; and the young prince told them, "Load your canoes ! " and all the
people did as he had told them. ^Vfter they had done so, they put
their wives and children in some canoes and sent them across to
Beaver-Tail Island (Dmiglas Island). As soon as the women had
gone, the people saw the Snails coming down, pursuing their daughter-
in-law. They ran as fast as they could, and all the trees were falling
down before them. They cut them down as a sickle cuts down the
grass. They had the scent of the footprints of the young people.
They were coming down from the top of Xien Mountain, and slid
right ilown into the water, and went on swimming on the water.
Then the chief's people went to meet them, and fought with them on
the water. They speared them with their sharpened hemlock trees and
sharpened spruce trees. The large animals swam right along to
Beaver-Tail Island over the sea. Then the three large animals were
killed there. Their fat floated all over the sea around Beaver-Tail
Island, and the wind blew all the fat toward the dry land — the fat of
these three large animals — and some of the fat went down to the bot-
tom of the sea and became a kind of shellfish whose back is very hard,
with a shell like that of an abalone, one shell joined to another all along

166 TSIMSHIAN MYTHOLOGY [eth. ann. 31

the back, and the color of the body is like dark crimson.' It has no
feet, but its under side is like that of a snaO, and it sticks to the rocks.
At low water the natives take them off the rocks for food. Beaver-
Tail Island is the place where they are found, and they are aboiit six
inches long and four inches wide.

Some of the fat of the big animals was driven to the dry land.
Therefore small snails cover all the land on the coast, and they creep
slowly along the ground in summer-time. This is because their
forefathers missed the way when pursuing their daughter-in-law. In
the warm days in summer some of the old snails go down to the
beach when the tide is very low and stick to the rocks, and there they
become a kind of shellfish with a hard shell on the back, which sticks
to the rocks. This is the end.

21. The Otter Who Married the Princess =*

In early times many different things happened to the people who
lived on this coast, and there are many stories among them referring
to the time since the Deluge, when they Hved at the old town of
Metlakahtla.

There was a great chief who lived in his own viUage with his own
tribe, in the village Q!adu' m Metlakahtla. He had a beautiful
daughter, who refused to marry her cousin. She hated him, although
her father was very anxious to let his nephew mairy her, for his
nephew was to succeed to his place when he should die, but she
refused to do so.

In the fall aU the young women went in their canoes up to a brook
which ran at the north side of Skeena River, called Kiyaks River, to
gather fern roots, which they were gouig to use in winter.'

Before evening they arrived at the camping-ground at the foot of
a large spruce tree, which was full of leaves. •All the young women,
went to gather firewood. The prmcess felt very chilly, for tbe sky
was clear. Her aunt was with her at this time. They started a
large fire, but the princess still felt chilly. They kept piUng fuel on
the fire; and when night came on and all the stars were in the clear
sky, the princess stUl felt chilly.

The fire had almost gone out when a friend of the young prmce
came to the place where the women were camping. They asked him
where he came from, and he replied, "I came up with my friend the
prince." Therefore the princess's aunt said to her, "Don't speak
angrily to your cousin, for he wants to take you home tonight. Go
withhmi!"

1 Evidently a Chiton.— F. B.

2 Notes, pp. 747, 751.

s After they have been cooking one night, being steamed in the ground, they are very good to e^it. They
taste almost like cooked turnips.— HENRY W. Tate.

BOAS] TSIMSHIAN MYTHS 167

A little later the young prince came to the women's camp. He
went toward the princess's seat and sat down by her side. She still
feltchiUy, and the young man asked her, "Why do you f eel so chUly ? "
She replied, "I am very cold." The prmcess was glad to have her
cousin come, although she had refused to marry him before. Then
the young men went up to cut firewood, and the women heard them
knocking down dried trees for firewood, which they carried to the
women's camp. They piled the dried wood on the fire, but still the
young princess felt very chUly.

One of the friends of the princess said, "I am sorry that you feel
so chilly, I will call for rain." So he shouted for a heavy ram. He
did so twice. He did so four times. Then clouds with pouits on
both sides came out of the west. Rain began to fall, and there was
a heavy rainstorm. The river of Kiyaks overflowed that night, and
the water reached the camp.

They searched for another densely leaved spruce tree, and soon
they found one above their old camp-site, better than the first.
They moved there the same night.

The prmce said, "I wiU go back home before daylight," and asked
the princess, "Will you go back with me, my dear cousin ? " She did
not say a word to him; but her aunt said, "My dear, go with your
cousin, lest you get sick, for you stiU feel chilly." Then the gu'l said,
"Yes, I wUl go home with him."

After midnight the young man said to his companion, "Let us go
back home now!" Then the young princess went aboard the canoe,
and the friend of the young man made a bed for them in the canoe.
"Now lie down there, lest you get wet!" They lay down, and he
spread mats of cedar bark over them. They went down the rivei',
and the jirmce's friend paddled along.

Now the gui felt something moving on the mat. When they
arrived on shore, the prince's friend said, "We have arrived on the
beach." She arose, and, behold! they had reached a strange countiy.
They went up to a house, and many people were m the large house.
Before she went in, she looked back at the canoe. It had become a
drift-log. She went m, and her mother-in-law spread a mat by tlie
side of the fire. They sat down there. Then the chief said to his
relatives, "Go and boU some fresh halibut!" Then the Mouse
Woman came to her, and said, "Throw your ear-oniaments nito the
fire!" The prmcess did what the Mouse Woman asked. Then the
Mouse Woman asked the princess, "Do you know these people?"
She replied, "No." Then the Mouse Woman said, "This is the Otter
prince, who has married you because you refused to marry your
cousin. Therefore his father has sent his son to take you. Now
do not eat any of the food that they give you first, but the second

168 TSIMSHIAN MYTHOLOGY [eth. ann. 31

kind of food that they offer you yovi may eat, for it is fit for you."
She did as the Mouse Woman had told her.

She staid there quite a long while.' After a while the young
woman was with child ; and before the time had come to give birth
to the child, the Mouse Woman came to her again, and said to her,
"When you feel that you are about to give birth to the chUd, tell
your mother-in-law!" and when the young woman felt that the time
had come, she told her mother-in-law. Then her mother-in-law said,
"Cast this woman out! Turn her out!" She put both her hands in
front of her eyes, and the prmcess's husband threw her out of the
house.

The young woman crept to the foot .of a tree on the island; and
while she was sittmg there, a little Otter was born. After a wliUe the
Mouse Woman came to her, and said, "I sliall bring you a fire." She
went and brought her a fire. Then the woman started a fire. She
gathered bark that had fallen from a tree. After three days had
passed she felt better. She took the little Otter and threw him into the
water. Then the little Otter swam ashore and crept to liis mother.
She took him agam and threw him into the water, and the little Otter
swam ashore agam. She took him once more and threw him mto the
water. Again he swam ashore. Then she took coni];)assion on the
little Otter. She took him back and wi'apped him in j>art of her
marten garment, and she cried bitterly.

She staid there a while; and wheiT she felt better, she gathered
firewood. When the little Otter had grown up, he came one day to
his mother, and asked, "Shall I bruig you somethmg to eat?" The
mother agreed, and so the followuig mornmg the Otter went out. He
brought two little bullheads to her. She cried agam, and said to
her Otter child, "Wlien you bring me things to eat, bring me some
crabs."

Early the following morning the little Otter went out agam to get
food, caught a large crab, and gave it to his mother. She cooked it
on the fire and ate it. Every mornmg the little Otter went for his
mother to get food, and brought all kinds of fish — halibut, devilfish,
red cod, and other kinds.

One morning the Mouse Woman came to her and pointed out to
her that way off on the other side of the island her father's tribe was
not far away from her. The Mouse Woman continued, "You must
kUl all these people who cast you out of the house. Close the three
holes on the sides of the gi-eat otter den, and leave the main hole
open; and after you have closed the three holes, take as many yellow-
cedar leaves as you can find, bulhushes, and fragrant leaves, put
them in front of the mam entrance, and burn them, so that the

■Original: Da nAgA lu-tla'dEt a tslEm-gwi'ot. Ada txanii gamk n-sE-nlai'duksa hana'^at,txanli
lu-walt ligi-walt ksE'rEsdEt a giliMgEt a walb. Ada sEm-n-liba'sEt a gwai n-sE-nlai'duksa liana 'gat.

BOAS] TSIMSHIAN MYTHS 169

smoke will enter the den. Then make two or three clubs, and as
soon as you see the otters come out of the den, club them. I will
help you."

On the following day the young woman did as the Mouse Woman
had told her. She took stones and logs and put them against the
three holes on the sides of the den. On the following day she said
to her Otter child, "My dear, I wish you to go early m the morning
to get food for me." So very early in the mornmg the Otter went.
Then she began her work, and set fire to the leaves, so that the
smoke entered the den. Then her husband came out first, and the
Mouse Woman said to her, "This is your husband." She clubbed
him. Then aU the Otters came out of the den, and she clubbed
them. But the Otter chief and his wife did not come out, and many
died in the den. At last these two large Otters came out, and she
clubbed both of them.

As soon as she had killed aU of them, the little Otter came home,
and asked her, "What is that smoke?" The mother told him that
it was the smoke of her little fu-e. He replied, "No, it is not so. I
have seen all the Otters killed on the beach." Therefore the mother
said, "Yes, I kiUed them all because they cast me out before I gave
birth to you. Only one good old woman took pity on me and gave
me a fire. Therefore I am stiU alive, and you, too, for without her
we both of us should have died." Then the little Otter was very
unhappy.

Now, I will go back to the women who were camping at Iviyaks
River. The prmcess's aunt was greatly troubled after the princess
had gone. In the morning she said to her companions, "Let us go
home today instead of digguig fern roots!" So they started for
home in the evening. They arrived at home, and asked if the
princess had come home safe the precedmg night. The people
replied that the chief's nephew had been at home the whole day.
Then the woman told the people what had happened to them in
camp — how the prmce with his friend had come up and taken the
princess home with them before daylight.

Therefore the great chief was full of sorrow, for he had lost his
young daughter. He called all the shamans from aU the villages of
the Tsimshian; and after they had fiiiished theu- dancing, they said
that the princess was in the otter den on an island away out at sea.
Therefore the chief knew that he had no power to take her back, and
he wept for her sake -wath his wife.

One day the little Otter said to his mother, "Shall I go and visit
my grandfather?" His mother described to hmi where his grand-
father's house was. She dii-ected him to the second village m the
entrance to Metlakahtla Chamiel. She continued, "But don't go
there, lest you die on the sea, and then there will be nobody to take

170 TSIMSHIAN MYTHOLOGY [bth. Ann. 31

care of me!" The little Otter, however, said that he would be back
safe. Earty one mornuig he went; and in the afternoon he came
back to his mother, and told her that he had looked in and seen his
grandfather in a large house. Then he said to his mother, "I will
carry you across the sea." This made his mother very sad.

After three days the little Otter said to his mother, "Early
tomorrow morning I will carry you across to the mainland!" and
she said, "No, my dear child, we shall both die on the sea;" but the
little Otter said, "No, I shall take you over there." Early the
followmg morning he went down to the beach, and said to his mother,
"Take some gravel!" His mother did so. Then the little Otter
said, "Come, mother, and sit dowii on my back!" His mother cried
as she sat down on his back, and the little thmg swam across the sea;
and when he was tii-ed, he would float on the water; and after he had
taken strength, he would go on swimming.

When he came near the shore, he said to his mother, "Drop some
of the gravel that you are carryhig!" She dropped it, and it became
a sandbar, on which they rested. His mother refreshed herself on
the sandbar. Then the little Otter started again, and swam some
distance, until he was weary again, because he had been swimming
a long way. He said again, "Drop some more gravel here!" She
did so, and there was another sandbar, on which they rested a while.

The little Otter said again, "Give me some of the gravel!" She
gave it all to him, and he said, "Now follow me! I will make a
sand bridge from this island to the mainland." She walked behind
her son the Otter, and they both walked over the sandbar. There-
fore there are now sandbars a little outside of the entrance to Met-
lakahtla Charmel.

Ijate in the evening they arrived on the mainland when it was low
water. Agam he carried his mother on his back and took her to his
gi'andfather's house. It was low water, and many women and young
men were out digging clams and cockles. They arrived at a little
place called K-dani. His mother said, "Don't go near them lest they
kiU you!" but he did not care for what his mother said, and went to
some of the women. They saw him coming, and shouted, "See the
little Otter!" They ran after him to club hhn: but he ran away
from them, came to his mother, and she took him in her arms and
went into her father's large house.

Her father had always been thinking of her ever since he had lost
her. He was sitting by the fire with his back toward the fu-e. Then
she came in and walked along the highest platform in the house.
Her father saw her go into her own old bedroom. Then the chief
said to his wife, who was seated by his side, in a whisper, " I see some
one who looks like my own daughter going into her old bedroom.
Go and see if it is true!" So the chief's wife went into the bedroom

BOAS]

TSIMSHIAN MYTHS 171

of her daughter who had been lost a year ago, and she saw her
daughter there. Therefore the chieftainess cried; but her daughter
said, "It is I, mother! Don't cry, and let the people hear you!"

All the people assembled that night, and she told her storj-; and
she also said that her child had brought her across; and she showed
them her chOd, the little Otter.

On the foUowmg morning the little Otter went out and brought a
large halibut, which he put down on the beach. Then he came in
and told his mother that he had brought a halibut for his grand-
father. The princess said to her father, "Send some slaves down to
the beach, for my child placed a large halibut there for you." There-
fore the chief sent down his slaves. They went, and brought a large
halibut. The chief was very glad, and he loved his grandchild,
because he had brought liLs daughter back.

The following day the little Otter brought two halibut to his
grandfather. So the chief mvited the men of liis own tribe, and told
them not to hurt his grandchild the Httle Otter if they should see
him outside the village, and his tribesmen obeyed. Now, the little
Otter brought more fish and other animals every day, and the chief
gave a gi-eat feast to all the Tsimshian tribes. Only one tribe was
not present at the feast. And he spoke to all his fellow-chiefs and
all the tribes, and told them that they should not hurt his gi-andchild
when they saw him on the water; and he showed them the little
Otter, saying, "This is my grandchild, who brought the food which
I served to you, my guests." All the chiefs were very glad because
they had eaten fresh fish — halibut, seal, sea lion, whales, and so on;
and the Otter would bring all these animals and all kinds of fish.
Therefbre his gi-andfather the chief was very lich in goods and pro-
visions, for everybody came to buy food from him durmg the famine
of winter.

It was in the same winter, before the people went up to Nass River
for fishmg. Early one morning the Otter went around the island
where the seals were lying on the rocks; and after he came back,
havmg slain the seals on the rock, he killed one great seal on his way
back home; and while the Otter took this large seal in his mouth,
four hunters in a canoe came along, and they hit the Otter who had
the gi-eat seal in Ms mouth. The bowman shot him and took the large
seal from his mouth and threw away the little Otter.

When the Otter did not come back for two days, his grandfather
missed him. Then he sent a canoe with young men to mquhe in
every village if they had seen Prince Otter; but the people said, "No."
At last they came to the village of one chief, the one whom they had
not invited when the grandfather of Prince Otter had invited aU the
tribes and chiefs to his great feast. They inquired there, and the men
of the tribe said that three days ago they had killed an otter which

172 TSIMSHIAN MYTHOLOGY [eth. ann. 31

held a large seal iii its mouth; and these men in the canoe said that
that Otter was their prmcc, the son of a great prmcess-, and the people
m the village told them that they had not known about it.^

After they had found out who had killed Prince Otter, they went
home and told the chief. The mother of Prince Otter fainted on
account of her deep sorrow, for she had lost her beloved one who
carried her across the sea and saved her. So the princess died of
sorrow. And the other chief came to the gi'andfather of Prince Otter
with his people and many costly things — costly coppers, slaves,
canoes, elk skins, and so on — to atone for Prince Otter, whom they
had killed a few days before; and the grandfather of Pi-ince Otter
was fidl of deep sorrow because his daughter had died.

This is the reason why the people were afraid to leave girls alone
in the woods, because the bad Otter might deceive them.

22. The Widow and uer Daughter^

There was a poor widow in a Tsimshian tribe who had a young
daughter. All the people moved from the old village of Metlakahtla,
gomg to Nass River for the fishing-season. Then a strong wind blew
agahist the canoes. They could not go ahead on account of the
north wind, which blew against them. They camped oft«n, and this
widow and her young davighter could not go on at all. They were
left way behind the canoes, but they were still going on; and after
all the canoes had left her behind, she camped at the foot of a high rock
on a camping-ground. While they were in camp there, there was a
severe storm durmg the night. They built a hut to shelter themselves
during the stormy nights and days.

The first night when they were in camp the widow slept on one side
of the 'fire, and her daughter lay down on the other side of the fire.
At midnight some one came in to the place where the young woman
was, and touched her, and said, "Shall I marry you ?" and the young
woman agreed ; ^ and when the man came to her, she felt that some-
thing stung her body. Before daylight he went out agam. The
storm increased day by day, and the man came every night, and the
young woman felt something like nettles stmging her body.

Every morning they found a partridge at her mother's door, and
there was always sufficient fuel for them. One night when he came
to her, he said, "We shall have a son, and he shall bo a great hunter.
There shall be no one like him, neither before nor hereafter, and I
shall always be with him."

1 This is the reason why the people made great feasts when a chief's child was born and received a name
to let everybody know about it.— Hekry W. Tate.

= Notes, pp. 747,750.

3 Original: "DEm ni'konut a awa'nt dzE g-a'wiin?" Ada gl'onsgA su-p!a'sEm hana'^aasnli'atga a
nE-st4'kst, ada hi-n4'ka su-p!a'sEm ylo'ofa a awa'nt.

BOAS] TSIMSHIAN MYTHS 173

On the following morning it was perfectly calm. The widow
went on to Nass River, and arrived there the same day when the fish
arrived; and after the people had done their work of fishing, they
moved back to the old village of Metlakahtla.

After they had been there a while, they moved to Skeena River
for salmon fisliing. The M-idow alwa^'s had good success with the
salmon and the berries she dried; and in the fall they moved down
to the old town for the wmter season.

Now, when the time came, the young woman gave bhth to a boy, a
good-lookmg boy; and when the chUd was growing up, she went into
the woods to get more fuel. There she met a young man, who said
to her, "I came to visit you and my son. How is he?" — "Oh, he is
a strong and fine boy." He said again, "When he comes to be a
youth, do not give him too much to eat, but give him often devil's-club,'
and let hun chew some of the mner bark of devQ's-club, and let him
blow this in his hands, and let him rub it over his body after washmg,
and do not pass the place where I came to you first. I shall be w'ith
him, and he shall be a successful hunter in the future, and I wiU show
him how to set traps and how to snare animals. Do not let him
marry soon, when he is too young. Keep liim unmarried."^

After he had said so, he went away. Then the young woman went
back home, carrying dry wood for the fire.

Now, the child grew iip rapidly and became a skillful hunter. One
time he went to the mouth of Nass River with four of his friends, and
they camped at the same place where his mother had camped on her
way to Nass River when the young man had come to her on that
stormy night. Wliile liis companions lighted a fire, this young man
went into the woods; ahd when he went into the thick forest, he saw
a man coming down in front of him, who said, "Are you my son?"
The young man was surprised at the words of the stranger. He stood
there without speaking. The man who met him said again, "I am
your father. I have come down to talk to you." The young man
rephed, "Then speak, father!" — "I will teach you how to obtain
valuable animals by trapping them without shootmg them," and he
made a little trap. He showed him how to make it, and also how to
make snares and how to bait wooden traps and skin snares; and he
told hun how many days he would have to observe taboos, and how
many days he would have to fast and to wash. He continued, "And
you shall eat the bark of devil's-club; and m the night, after you
have counted four days, you shall wash on the bank of a brook and
dive in the brook. You shall not wash your body for twelve months;
then you shall dive m the stream twelve times, and every time after

1 Devil's-club ( Fatsia honida), one of the most powerful "medicines" of the Tsimshian. — F. B.
- Original: Ada gila' m dzE dilt m dzE na'ksEnt; a d2E asi gaI-su-p!a'ost dzE guligulam dEm
wa-dzagEm gi'd a hana'ogat.

174 TSIMSHIAN MYTHOLOGY [eth. ann. 31

doing so you shall go in to a woman. Then you shall get everything
you want; but do not get married as long as you want to get riches,
lest she be not true to you and you have bad luck. Do not marry
soon, lest she be unfaithful! Count your days in months and years,
and you shall be blessed ; but if you lust for woman's beauty, you shall
be poor. I will meet you once more." Thus spoke his supernatural
father, and then he vanished from his sight. He did not see him
any more.^

The young man went back to his companions' camp. On the fol-
lowing morning they went hunting, and he killed a great many ani-
mals. He did all that his supernatural father had told him, and all
the animals of the woods heard that the young man was a very good
hunter, and he was very successful. He made traps and snares for
foxes and martens, and traps for grizzly bears and black bears, and
so on; and every time he went out to look at his traps and snares,
each trap and each snare had caught an animal, and he became richer
than any one else.

Now another year came.- Then the time of observmg the taboos
was ended, and he went up to set his traps and snares, and he made
some more; and after he had fuiished he went home. After four
days he went out again to see if anything had been caught, but there
was nothmg. All his traps had fallen and his snares had been broken.
The bait had been eaten out of the traps by the mice. He repaired
them all and renewed the bait. He spent two days working, and
then he finished and went home very sad.

After four days he went up again, and he found nothing. All the
traps and snares had been broken and the bait was gone. He repaired
them and renewed his bait. He worked hard and went home full of
disappomtment. Early the next mornmg he went into the woods,
looking for devil's-club, but he did not fuid any. Late in the evening
he came back home; and after he had washed his body, he went up
a little hill, and, behold! there was a large tree. He went toward it;
and before he reached the foot of the largo tree, a supernatural being
came around to meet him. When he saw him, he said, "Is that
you, my son ? Tomorrow you shall cut down this large tree, which

1 Full version of this paragraph:

"AdadEmgani mwuIagA'ba w&mst na-ksr\vut. Ada dzE lalu-h6i'g'iga na-sa'^nt wadi-txas-a'°tk, da
dEm la'xsEnt a q!ala-tslEm-hu'ts!Egat. Ada dEm ara-lu-mai%sguii a sga-bu'odEt. Ami dzE wa-la'xsEn
a txama'n, am dzE da gu'plEll g-a'mgun, da dEm lu-ma'^ksgimt a tslEm-a'ksEt a kpi"! da gu'plEl dEm
want. Adr m d£m txal-ga' hana'gat a s^a-bu'dEt. Ks-ga'ga dEm lu-ma'ksgun dam dEm gik txal-g4'
hana'gat. dzE lawul'am-ya'on a tslEm-a'ksEt. KpW da gu'plEl dEm lu-ma'ksgun a tslEm-a'ksEt. Ada
kpM da,, u'plEl m dEm txal-g&' hana'gat a txas-a'tk. Adaligi-lEpla'batxan!i-g4'dEm ha'osagau. Y!agai
gila' dzE na'ksEu a sga-na'k'dzE ha'^sagan a dzE ama-wa'^n, op dzEt la-wila'">gut, ada dzE al la-he'tgun.
GilS.' dzE diit na'ksEn. DEm li'tsxEn sa'otga, ga'mgEt, ligi-k!a'l. Ada dsm gap-sEm-wi-bEbu'ont.
Ylagait ami' dzE a lu-dza'gEm g^'odEn a hana'gat ama-p!a'SEt, da dEm gap-ga-gwa'-int; gimga(?)
KlE'rEl n dEm gik txal-wa'on." Gwai hau'sga nEgwa'dEm nExn6'xt, da sa-dzi'opt. A'IgEt ni'st.

2 The season for hunting Is in the fall; and the spring of the year was also a hunting-season, when the
fur of the animals is very thick.— Henry W. Tate.

BOAS] TSIMSHIAN MYTHS 175

will last you throughout youi' lifetime." ^\iter he had said this, he
disappeared.

The young man went home, and early the next mornuig he went
and found the large tree. He went toward it, and, behold! there was
a devil's-club tree larger than any other tree in the whole world.
He took his stone ax and felled the great devil's-club tree; and after
it was down, he took all the sap and bark; and when he had collected
it, he carried it down to his town and piled up the bark in his little
hut behind his house. Then he started to wash his body with the
bark of the devil's-club and its sap, and he ate some to purify him-
self. He did so for forty days, and at the end of forty days he went
huntmg again. He repaired all his traps and snares. He went along
for four days repau-ing his traps and snares; and on his way back
from repairing his traps and snares, behold ! a great Wolverene had
thrown the traps and snares out of their places.

Therefore the son of the Devil's-Club Tree pursued him, and the
Wolverene ran as fast as he could; but the son of the Devil's-Club Tree
ran faster; and when the great Wolverene was exhausted, he climbed a
large tree, and the man who pursued him stood at the foot of the large
tree on which the great Wolverene was sitting. The young man was
about to shoot him, when he asked the Wolverene, "Did you break my
traps and my snares ? If you don't answer me now, I shall shoot
you!" The great Wolverene remained silent. The young man asked
again, "Did you destroy all my traps and snares which I repaired so
often?"

Then the Wolverene began to cry. The young man said, "Answer
me, or I shall shoot you! It is no use crying." Therefore the Wol-
verene had to say, "Yes, I did break your traps and snares." Then
the young man said, "Will you give to me as many animals as I have
lost through you ?" Wolverene did not want to answer the question.
He was stiU crying. "Tell me how you became so great and suc-
cessful in huntmg! If you tell me, then I will let you go; if not, then
I shall kiU you." Then the Wolverene said, "I shaU tell you, and you
must let me go." Wolverene said, "I use devil's-club bark in my
bath every morning, and I eat some."

The young man stood there ; and when the Wolverene had spoken,
he ran down from the tree laughing. So the young man pursued
him; and when Wolverene was tired and weary, he climbed another
tree; and the young man who pursued huu came to the foot of the
tree and asked him, and said, "Tell me what makes you so successful!
Tell me quickly, or I shall shoot you!" Then the Wolverene said,
"You shall eat the roots of the floating plants with their leaves."
Again the Wolverene ran down from the tree laughing, and the young
man pursued him.

176 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Soon the Wolverene was tired out, and climbed another tree. The
young man stood at the foot of it, and said, "If you don't teU me the
truth this time, I shall shoot you right off ! " Therefore the Wolverene
was very much troubled, and said, "I shall let you know my secret.
You must eat a small piece of blue hellebore root; and when you
bathe in the morning, use the hellebore roots to rub your body with.
Then you will be successful." But the young man did not believe
what the Wolverene told him, and said, "I don't believe what you
tell me now. Tell me the truth, or I shall kill you right away!"

Then the Wolverene said, "You must take skunk-cabbage roots
and eat a little of them, and use some when you bathe, and rub them
over your body, as you did with the hellebore roots."

The young man had not much confidence, but he let him go once
more. As soon as Wolverene had run a little distance, he began to
lai:gh again.

Now, the young man pursued him agam. He ran faster than the
Wolverene, so the Wolverene ran up a tree, and the young man
spanned his bow and had his arrow ready m his hand. He pointed
the arrow at the Wolverene without saying a word to hun. Now, he
said, " I shall shoot you right now. " But the Wolverene said, "Wait,
I shall tell you!" but the young man would not listen. He said,
"I shall not wait any longer, because you have made fun of me three
times." Then the great Wolverene said, "You shall have my
secret now. It is the rotten fern (or qialu'>gAn 9)." Then the Wolver-
ene began to cry, "Rotten fern!" and he went his way cryuig until
his voice was lost.

Now, the young man went and rcpahed his traps and snares, and
he made many new traps and snares, and he went and searched for
some rotten fern (or qidlu°gAn ?). He found some and ate some; and
he used some while bathing in the morning, as the Wolverene had
told him; and he came to be a great hunter, more successful than
he had been before; and when he went to see his traps and his
snares, behold ! every one had caught a marten or mink or weasel, and
many other good animals. He did so the whole year round, and in
the spring he built bear traps, and snares for grizzly bears, and traps
for wolverenes and wolves and all other kmds of animals, and he
became richer and richer. Many j)rincesses wanted to marry him, and
many times he gave a great feast to the people because he was very
rich. He remained an expert hunter.

Finally he married one of his uncle's younger daughters, and after
many days his wife had a little son. When the boy grew up, he
heard the people say outside, "There is a white she-bear coming down
on the ice of the Skeena River!" and the son of Devil's-Club Tree
took his spear and ran down. He saw the white she-bear coming
down the river on the ice; but before he was able to thi-owhis spear,

BOAS]

TSIMSHIAN MYTHS 177

the white she-bear kicked the ice, and the man was drowned. The
white she-bear was ahnost drowned too, but she succeeded in reach-
ing the bank. The man went under the ice and died there.

23. The Mink Who Married a Princess '

In olden times many animals married women, and so it was with
this young woman. Her ])arents did not want any one to marry her.
Although all the princes wanted to have her, they would not agree.

One night they went to bed, and some one came to the place where
the princess was sleeping. He woke her, and said, "May I stay with
you tonight?" She said, "Yes." And so the young man remained
with her. Before daybreak the young man said, "Shall I take you
to my house ? " and the young woman said, "Yes, of course ! " There-
fore he took her in his canoe, and they left her home, Metlakahtla.
He said to his wife, "Lie down in the canoe!" and the young woman
did what her husband said. He paddled the whole night. Then
he came in front of his house. He said, "Now, my dear wife, wake
up and go into my house ! " So the young woman arose, and she went
with him into a mink's den.

Now, the young woman's heart was sorry on account of what she
had done, for she knew now that her husband was a Mink. She was
always crying. Every morning the Mmk went fishing and brought
many eels, which he cauglit under the small rocks. He strung the
eels on cedar twigs, and carried them up to his den, where his wife
was. She would not eat anything, but just chewed fat.

Every morning, very early, the Mmk went and brought home one
or two struigs of eels. He dried them in the smoke; and every time
he came home he counted his dried eels. He brought fresh ones, and
hung them also in the smoke to dry. Wlien the young woman saw
tliat her husband always counted his dried eels, one morning while
her husband was away, she took the eels down and hid them ; and as
soon as the Mink came home with another string of eels, he looked
for his dried eels, and they were all gone.

He scratched his head, and said, "I don't know what has become
of all my dried eels. Maybe I ate them, I don't know! Oh, no!
for my stomach is not full." He was afraid to ask his wife, for fear
of making her angry. Therefore he said to himself, "Perhaps I ate
them all ! Oh, no ! my stomach is not full. " Then the yoimg woman
began to laugh, and he said, "Oh, how foolish these human bemgs
are! What will they have to eat during the cold wdnter, when the
snow is on one side of the trees! How foolish they are!"

The young woman was laughing about the words that her husband
spoke to himself . "Oh, yes!" said he, "maybe I ate them all, ate, ate,
ate! Oh, no! for my little stomach is not full. How foolish people

1 Notes, pp. 747, 762.
50633°— 31 ETH— 16 12

178 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

arc ! Wliat will they eat in the cold winter, when the snow is on one
side of the trees!" Then the young woman laughed aloud, and said,
"Oh, you funny fellow! I hid your dried eels in the corner. Go
tliere and get them!" Mink went and got them and hung them in
the smoke. He was glad, and said to his dear wife, "My dear wife, I
am sorry to trouble you about the dried eels, but I did not mean you,
I just talked to myself."

Now, the time came when the people moved to Nass River to fish
for olachen. One day the sun shone, and the young woman said,
"Let us take a walk and sit on the point yonder! There we shall see
the canoes passmg by." They went there, and sat down behind a
log. The canoes passed by the place where they were sitting. Mink
saw some people wearing white bone ornaments in their ears and in
their noses.'

Mink saw tliat it looked very well, and he said, ''My dear wife,
what are these white things in the ears of your people?" — "They are
bones." — "But why do they do it?" She replied, "Because they
want to show that they are of my rank." Mink said, "Can you do
the same to me ? " — "Oh, yes ! I will if you want me to. " Mink said,
"How do they make the holes in the ears?" — "You must sharpen a
hard spruce branch, and then I will do it for you." — "Yes, my dear
wife, I want it very much. You must do it with a sharp branch
tomorrow. "

On the following morning Mink went and got a spruce branch. He
took it home and sharpened it. The young woman said, "Sharpen
both ends." Miiak did as his wife told him; and when he had done
so, he gave the branch to his wife. The young woman said, "Are
you ready now?" — "Yes, I am ready," said he. Then the young
woman took the sharpened branch, and asked, " TMiere is your stone
hammer ? " Mmk gave it to her. "Now lie down on the ground, and
I will drive this sharp branch tlirough your ears." Mink lay dowm
on the ground, and said, "My dear wife, I am afraid I shall die." —
"Oh, no!" said the young woman, "you will not die. The people
shall know that you are of my rank. It will not hurt you, but my
father's people will like you. " Therefore he lay down on the ground.
The young woman took the spruce branch in one hand, and the stone
hammer in the other. She said, "Close your eyes!" — "No," said he,
"I'm afraid, I'm afraid!" said he. Then the woman said, "ThenI shall
leave you and go home to my father." Now, Mink lay down on the
ground, his one ear up, and the other down on the ground. "Close
your eyes!" said the woman. He closed his eyes, and the young
woman took the sharp branch and drove it into his ear and fastened
it to the gi'ound. Mink died there, and the young woman went back
to her father's house.

1 It was the custom to wear bones in holes made through the ears and the nose. — Henry W. Tate.

boas] tsimshian myths 179

24. The Chief who Married the Robin and the Sawbill Duck '

In olden times, long ago, the people of this coast used to marry
animals, birds, frogs, snails, mice, and so on. So it happened with
one great chief. His ^nllage was at the northwest side of Xlen
Island, and his tribe consisted of many people. He had no wife.
His people assembled several times, and tried to find a woman to be
liis wife. Then the chief said to them, " If you brmg me a woman of
the Robm tribe, I wiU marry her; and if you will bring me a woman
of the Sawbill Ducks, I will marry her."

Then the people of his tribe had a great meeting to talk over these
matters. Some of his wise men took counsel, and chose hunters to
search for the two women whom the chief wanted to marry. There-
fore the hunters fasted; and after their fasting, some went up the
mountains, and others went out to sea.

Those who went up the moiuitains reached a large plam, where
they saw a large village, and they went toward it. When they came
near, they saw young people walking up and down on the street.
They seemed ver}^ happy, and they were good to look at. They were
young men and young women. WTien they saw the hunters coming
to their \'illage, some young men ran in and told the people and also
their chief, who invited the strangers into his house. They spread mats
at the side of the chief's large fire, and immediately they sat down.

Then some one touched the side of one of the hunters. It was the
Mouse Woman. She said, "Do you know whose village this is?"
He said, "No." Then the Mouse Woman said, "This is the village
of Robin, and this is the house of their chief. He has a beautiful
daughter, whom her father wiU let you have to be your chief's wdfe
if you promise htm to take good care of her." After Mouse Woman
had spoken, she went away.

Now, the chief said to his attendants, "Get ready for these men
who have come to visit us. Prepare good food for them." Then
his men roasted a good dried sprmg salmon, put it into a dish, and
placed it before the hunters, who ate of it. After that they gave
them fat meat of mountam goats and all kinds of fresh berries.
Late in the evening, after they had eaten, the head men of the
hunters said to the chief, "You are a great chief, and we are glad to
see the riches m your great house. We have come from very far
to visit you ; for we have heard of the fame of your wealth, which we
see now, and part of which we have tasted. Our poor chief has sent
us to you, for he wants to have your daughter to marry her. We
mil honor her, and she shall be the greatest chieftainess in our
village and among all the Tsimshian tribes. We shall do all we can
for her."

1 This story resembles in style the Kwakiuli stories (see p. IOC). — Notes, p. 759. — F. B.

180 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

After he had spoken, the chief of Robm's attendants spoke:
"Indeed, chief, my chief heard what you said to liim. Tomorrow
he will invite his tribe, and will tell his people what you ask for,
and the day after tomorrow they will decide." Two daj^s passed,
and then the people of the village assembled. Their cliief said to
the visitors, "Friends, I am glad that you have come here, and that
you want to take my daughter to be your chief's wife. My wise
men and aU my people have decided that you shall take her to your
chief. I understand that you promise to take good care of her,
which I hope you will do. I wish that my daughter and the young
chief might come to visit me m the winter to get provisions. At
present I send her with you empty-handed. That is what my
people desire and what they have decided in this matter. At present
I just give her two small root baskets — one filled with fresh meat
and fat, and the other filled with various kinds of fresh berries."

The hunters started homeward. They did not know the way,
but the young Robin Woman led them. They walked down, and
passed many mountains and many valleys and rivers. They traveled
on many days ; and they reached home late in the fall, bringing with
them a beautiful young woman.

The young chief was very glad to see the beautiful young woman.
The hunters gave the girl to him to be his wife. So the chief received
her. He loved her very much.

The head man of the hunters opened one of the small root baskets
and took out the fresh meat and fat. He put it on the mats which
were spread in front of the chief and his new wife, and the meat and
fat filled one end of the house. Then the head hunter took the other
root basket and took out the various ripe berries, which he put into
a cedar box. When the chief saw these thmgs, he was very glad,
and invited liis whole tribe in. After the people had eaten, they said
to their chief, "O chief! you ought to invite in all the tribes to show
them your new wife, and they shall be happy with you."

The chief consented, and sent his messengers to all the different
tribes around his village, asldng the chiefs of the different tribes to
assemble in his village two days later to take part in the wedding
feast.

All the chiefs had a very happy time, at the end of which they
weni; to their own homes in their canoes, which were loaded with
meat and fat and aU kinds of berries. They were all talking about
the young princess who was now the wife of the young chief.

Now we will turn to the other woman, the Sawbdl-Duck Woman.
I said before that some hunters went in their canoes; and as they
went along the seashore, when they came around the point, they saw
a young woman walking along the sandy beach. Her braided hair

BOAS] TSIMSHIAN MYTHS 181

was hanging down her back, and was ornamented with beautiful
white shells.

The head man of the hunters wanted to go and take her for their
chief to be his wife. So they went ashore. The head man went
toward her and sat down with her on the beach. The man told her
that his chief wanted her to marry him. Then the Sawbill-Duck
Woman consented. He took her to the canoe, and they went home,
where they arrived a few days before the other himters came.

The chief was still waitmg until the others came home. He
waited for a long while, and finally those who had taken Princess
Robin came home. Then the young chief loved the Robin Woman
more, for she was more beautiful than the SawbiU-Duck Woman.

After the chief had given his great feast, he kept the two women as
his wives, but he loved the Princess Robin most. Now, winter-time
came, and food began to be scarce. Then the young Robm Woman
remembered her father's words which he had spoken to the hunters
when they took her away.

One night she said to her husband, "My dear, I remember my
father's words wliich he said before your messengers took me from
his house. He said that he wanted you to send two large canoes to
him in midwinter to bring down winter provisions, and I will go
with these men if you should send them."

The chief acceded to her request. On the following day he called
the young men of his tribe and sent them to go with his wife. In
the morning they started iii two large canoes. They went to the
Skeena River. The ice was very hard on the river. The young
woman guided them on their way. Soon they came to the end of the
ice on Skeena River; and the hearts of the young men failed them
when they saw the hard ice on the river. Then the princess stood
up in the bow of the canoe, and sang her spring song. At once the
ice began to melt in front of the canoe as far as they could see.

Then the young men took courage and went on. Soon they
reached the end of the opening in the ice; and the Robin Woman
stood again in the bow of the fu"st canoe and sang with her beautiful
voice as the robin sings in the springtime, and the ice melted away
in front of the two large canoes. They went on, and the Robin
Woman contmued to sing.

Therefore the people say nowadays that as soon as the robin sings
the first tune in spring, the ice begins to melt. They say that the
bird's singing over the ice causes it to melt.

They went on many days, and finally reached a beautiful town.
There were four rows of houses there, and every row was full of houses,
and the chief's house was in the middle of the first row. It was a very
large house. The village was very beautiful, and all the people in
the village looked very fhie.

182 TSIMSHIAN MYTHOLOGY [eth. ann. 31

As soon as they reached there, the Robin chief invited the strangers
who came to the town with his young daughter, and the chief was
much pleased to see her come; and when all the young men were
seated on one side of his large house, the chief first gave them cooked
fresh spring salmon to eat, and then fresh sahnonberries and all
other kinds of fresh berries.

After the meal the princess called the young men who came with
her from her husband's town, and led them to one side of her father's
house. There she opened the door of a large room and showed them
snow and ice, wliich fdled the inside of the large room. Then she
took them to the other side of the house, opened the door of a large
room, went in, and all her companions followed her. There she
showed them a large hill full of salnaonberry bushes and all kinds of
berries around that beautiful hill. There were all kinds of wild
flowers budding on the green grass, and all kinds of birds were
singing on the flowers. The hummingbirds went in rapid fhght
among the flowers. Then the princess took them to the rear of the
house and showed them a large beautiful river. The river was fuU
of all kinds of salnion. So the people said that the house of Chief
Robin had winter on one side, and summer on the other.

On the following day the cliief invited all his people into his large
house. After the feast he began to speak, and said to his people,
"My dear people, you all know that my daughter has come up to me
from her husband's, for their provisions are gone, for they used them
in the winter. Therefore my beloved daughter took her husband's
people to come with her for food. Therefore I want you, my great
tribe, to bring her fresh spring salmon, fresh ripe berries — salmon-
berries, blueben-ies, and all other kinds of berries — also mountain-
goat meat and fat and the soft fat of grizzly bears."

On the following morning the birds were ready before day-dawn.
Very early in the morning Cliief Robin stood on the roof of his large
house and began to sing to call his people. Then they all flew out to
gather food; and before noon they came home one by one, bringing
meat and fat of mountain goats, grizzly-bear meat and fat, salmon-
ben-ies and blueberries, and all kinds of food. At dusk all the Robins
had come back into the house of their chief.

Then the chief said to his tribe that he would send his daughter
back to her husband the following morning, with all the provisions
that had been brought to his house. When the morning came, he
stood on the top of his house to call the people, and sang as robins
sing. So his people assembled, loaded the two canoes with all kinds
of food, so that the two canoes were full of all kinds of provisions.
Then the two canoesstarted down the river. The young princess was
in the first canoe, and she did as before. She was standing in thebow,
and sang her song, and the ice of the river melted away before them.

boas]

TSIMSHIAN MYTHS 183

Early the following moniiiig they reached Xicii village. Then
the whole tribe of the chief, the husband of Robin, came down to
unload the two canoes which were full of all kinds of meat and fresh
ripe berries, of fat, and of fresh fish of all kinds. They unloaded the
two canoes; and the chief invited all his people into his house, and
gave them food until they were satisfied.

Then the chief said to his people, "My dear people, I want to invite
all the Tsimshian tribes, and give them some of this food; for they
are starving, and famme is on the river." His tribe consented, and
on the followuig morning a canoe manned by many young men and
one prince, a nephew of the chief, went out as messengers to every
tribe to invite the cliiefs and their people.

When they had visited each tribe, they came back to their chief
with happy hearts. On the following day all the guests entered, and
the tribes sat down by themselves with their chiefs. When they
were all in, the chief said, "Bring your boiled fresh spring-salmon,
put it into a wooden dish, and place it before the chiefs." So his
attendants did what he had said. They passed wooden spoons and
horn spoons about to all the chiefs and their people, and they })laced
in front of the guests wooden dishes filled with fresh boiled salmon.
Then all the guests wondered to see the fresh spring salmon, and they
ate it all.'

After they had eaten fresh spring salmon, the chief said, "Bring
the fresh ripe salmonberries," and his attendants brought in many
new boxes filled with fresh ripe sabnonberries mixed vnth fat of the
grizzly bear. Again the guests were much astonished. They put
the food into the wooden dishes, and passed about mountain-sheep
horn spoons. Soon the guests tasted the nice fresh ripe salmon-
berries, and the young men told the story about Chief Robin's house
and village. They said that the house was a marvelous one; that
there was winter on one side, and midsummer on the other side.
They continued, "We saw all varieties of birds and of flowers."

Soon after they had told then- story, the guests went home, and
all their canoes were loaded with some of the food. They were all
merry. On the following day the chief invited the cliiefs of the tribes
with their wives and people, as he had done before. When all the
guests were in, he repeated the same words that he had said a few
days before. He spoke to his attendants, and said, "Bring in the
fresh meat and fat." They did so. They brought in a box. They
poured water into the box, and put red-hot stones into it until the
water began to boil. Then they put the meat over the hot Stones
and covered the boxes to keep the steam in.

After the chiefs and their wives had eaten the meat and the soup,
they gave them blueberries and many different kinds of berries.

1 The reason why they were astonished was because it was winter. — F. B.

184 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Before they finished eatmg, the young men outside the chief's
house shouted, and said, "There are two canoes coming around the
point!"

Now, we must remember the Sawbill-Duck Woman. As soon as
the Robin Woman came back from her father with provisions, and
the Sawbill-Duck Woman saw how many different kmds of food the
Robin Woman had brought to her husband, she went all alone to her
father for food. She arrived at her father's house, and told her father
what the father of Robin had done for liis daughter — how many
different kinds of food she hatl brought down to her husband. There-
fore the father of SawbUl-Duck Woman assembled his whole tribe
and informed them of what his daughter had said about her husband,
and how the Robia Woman had given to her husband, the chief, many
kinds of food. Then the wise men of his people said, "Let us also go
and bring to our chief's daughter many kmds of food!"

They all agreed, and on the following mornuig they went, and from
noon on until the evening they came home one by one. Some brought
whales; others, sea lions, seals, halibut, and all kinds of fish. They
carved the whale blubber, the sea-Uon blubber, and the seal blubber.

On the following day they took down two large canoes and loaded
them with all kinds of blubber — blubber of whales, sea Uons, seals —
and with all kmds of fishes. After they had filled the two canoes, they
tied them together and put a wide plank across them. The Sawbill-
Duck Woman sat down on it. Then the two large canoes went on
fixst. They took a little rest on one of the islands, and the Sawbill-
Duck Woman looked at the beach. Behold! a large pile of mussels
was hanging on a rock yonder. She went ashore and took off a large
pile of mussels, and placed it by her side on the plank.

Now, these two canoes went on toward the chief's town. They came
there about the time when the great feast given by the chief to all
the tribes of the Tsimshian was ended. The chiefs and the people
were all happy.

While they were still feasting, some one came m and said that two
canoes were coming up around the point, and all the guests were
silent. Then another man came in and said that the other wife of
the chief was coming from her father's house with two large canoes
full of something. So the cliief ordered his attendants to go down
and see what the woman brought home with her.

Quickly they went down to the beach and saw the large cluster of
mussels by the side of the Sawbill-Duck Woman on the plank where
she •vt^as sitting. When the men saw the large cluster of mussels by
her side, they went back quickly to the chief's house before all the
guests had gone out. The chief of the feast asked, "What did she
bring home with her ? " The men who had gone down told him that
she had brought home a large pile of mussels.

BOAS] TSIMSHIAN MYTHS 185

Then the chief became very angry; and he was ashamed, for in his
house were all the cMefs and head men of the Tsimshian tribes.
They were all silent. At last the chief of the feast said to his attend-
ants, "Go dow^l to the canoes and capsize them!" So a number of
his young men went down and turned over the two canoes, which
were fiUed with all kinds of fish antl animals.

Then the Sawbill-Duck Woman flew out to sea, and the young men
who had capsized the two large canoes saw the blubber of whales
floatmg on the water, and also blubber of sea Uon, of seals, and of all
kmds of fishes. They ran back to the chief quickly and told him of
what had happened. They said, "These two canoes are full of the
richest food — blubber of whales, sea lions, and seals, and of all kuids
of fish."

Therefore the chief said, "Gather the whale blubber and the blubber
of sea lions and seals, and bring it in ! We will give it to all the chiefs
here. And also take up all the fishes, and we will give them to the
head men of all the tribes, that they may take them home for their
wives and their children."

Therefore the young men went down again quickly to bring in the
blubber; but, behold! it had been transformed into rocks and large
round bowlders. These are stiU on the beach at the end of Prince
Rupert Town.

The young men went back to the chief and told him that the canoes
and their load had been transformed mto rocks and bowlders on the
beach; and now the chief was stiU more ashamed, and he was very
angry. All the chiefs went out from the feast. They were amazed
to see the rocks and bowlders on the beach, and every one went home
fuU of joy.

25. The Princess Who Rejected her Cousin ^

There was a custom among our people that the nephew of the chief
had to marry the chief's daughter, because the tribe of the chief
wanted the cMef's nephew to be the heir of his imcle and to inherit
his place after liis death. This custom has gone on, generation after
generation, all along until now, and the places of the head men have
thus been inherited. So it is with tlois story.

A very long time ago there was a great village with many people.
They had only one chief. There was also his sister. They were the
only two chiefs in the large town. The chief also had a beautiful
daughter, and the chief's sister had a fine son. AU the people of the
viUage were glad to see the young prince and the young princess
growing up, and they expected that these two would soon marry.
Therefore the relatives of the prince went and talked with the father
of the princess, and they also went to the uncles of the princess and
talked to them.

1 Notes, p. 767.

186 TSIMSHIAX MYTHOLOGY [eth. ANN. 31

Now, the relatives of the girl accepted, but the girl rejected the
proposal and said that she would not marry him; but the young
prmce loved her very much, and still she refused him. The young
man loved her still more, and he was always true to her. Moreover, he
was very anxious to speak to her, but the young woman rejecteil him.

Now, the prmcess wanted to make a fool of her cousm. One day
she dressed herself up and went to the end of the village to take some
fresh air. The young man saw her pass by liis door, and he went
after her. Soon he saw her sitting under a large tree, and went up
to her, and the girl was very kind to hun. She smiled when she saw
him coming. Then the young man sat down by her side under the
tree as gently as he could. He asked her if she did not want to
marry him. The girl said, "If you make a deep cut in your cheek,
then you may marry me." Therefore the handsome yoimg man
took his knife and cut down his right cheek. The girls laughed at
him, and they went home. When the cheek of the young man was
healed, the princess put on her finest dress, passed the door of her
cousin, and the young man saw her pass by. He followed her, and
saw her sit at the same place where he had met her before. He went
to her; and she stretched out her hands to greet him, put her arms
around him, and kissed him once, since her cousin wanted to marry
her. Then the young man loved her still more because she had
kissed him the first time ever since he had loved her; and when the
young man was overflowing with love, she said, "If you love me so
much, show your love and make a cut down your left cheek; then I
shaU know that you really love me." The young man did not like
to do it. However, he wanted to marry her, and so he took his knife
and made a cut down liis left cheek. They went home, and the young
man was always flunking of her.

Soon his wounded cheek was healed. He did not mind his foolish
acts. On the following day he saw hor passing his door. The young
man followed her, and she was sitting under the tree. She smiled at
him when he was coming to her, and said, "Do you come to me
again, my beloved one?" and he replied, "Yes, I come to marry
you." Then he put his arms around her, and she kissed him again.
He asked her, "Do you love me, my dear cousin?" and she replied,
"Yes, you Itnow how much I love you," and the princess asked him,
"Do you also love me, cousin?" and he rephed, "Indeed, I love you
very much." Thus said the young man, for he wanted to marry
her. Then the princess said to him, "Now, show me your love.
Cut off your hair, then you may marry me." So the young prince
took his knife and cut off his beautiful yellow hair. (In those days
the young men and the old men wore their hair as long as women's
hair, and it was considered dishonorable to cut a man's haii' as we
do it now.)

BOAS] TSIMSHIAN MYTHS 187

They went home, and on the following day the young man sent
some one to her, saying that he wanted to marry her now. There-
fore the messenger went to her and told her what her cousin had
said; but the woman replied, "Tell him that I do not want to marry
a bad-lookuig person like him, ugly as he is;" and she gave him the
nickname Mountain With Two Rock Slides, as he had a scar down
each cheek. She laughed at him and scorned him, saying, "I do
not want to marry a man who cut his hair hke a slave."

The young man's messengers came back to him and told him what
she had said. Therefore the youth was very much ashamed. He
remembered that he also was a prince, and he cried because his
own cousin had mocked him.

Now, he decided to leave his father's house and his uncle's house,
for he was ashamed before his fellows of the scars wliich he had made
on his own cheeks by order of liis beloved one. He went about, not
knowing which way to go. Day by day he went, and he came to a
narrow traU. He walked along it, and saw a small hut away off.
He went toward it. Before it was evening he reached there; and
when he was near, he walked up to it quietly. He stood outside and
looked through a small hole. Behold! a woman was sitting there by
the side of a fireplace. She said, "Come in, dear prince, if it is you
who was rejected by his own cousin!" So the young man went in,
and the woman made him sit down on the other side of the fire.
She gave him to eat. When he started from home, four young
men, his own friends, had accompanied him on his way; but three of
them had gone back home, and only one, his dearest friend, followed
him all along the way until they came to the little hut.

After the old woman had given them to eat, she said to the young
man, "Soon you will arrive at the large house of Chief Pestilence,
which is just across the Uttle brook yonder. Leave your companion
at this side of the brook, and you yourself go to the large house.
When you get there, push open the large door, then say this: 'I
come to be made beautiful in the house of Pestilence!' Shout this
as loud as you can. Then you will see that the house on both sides
is fuU of maimed persons. They will call ^'ou to come to their sides;
but do not go there, because they will make you like one of them.
When they stop calling you, then Chief Pestilence wiU call you to
the rear of the house. Follow his calling. He will make you beauti-
ful." Thus said the old woman to him. On the following day,
after they had had theii* breakfast, they started. As soon as they
crossed the brook, the prince said to his companion, "Stay here,
and I will go on alone. Wait until I come back to you!" So the
companion staid there.

Now he went on alone. Soon he saw a large house in the distance,
and went as quickly as he could. He pushed open the door, ran in.

188 TSIMSHIAN MYTHOLOGY [bth. ANN. 31

and shouted at the top of his voice, "I came to be made beautiful,
Chief Pestilence!" Then all the maimed people on both sides of
the house beckoned to him and shouted. Those on one side would
say, "Come this way, come this way!" and those on the other side
said, "Come, come, come!" The prince remained standing in the
doorway. There were many good-looking women among these
maimed pereons. They shouted and called him; but he stood still,
waiting until Chief Pestilence should come forth from his room in the
rear of the large house.

Soon the noise of the maimed people ceased. Then the door of
the chief's room was opened, and, behold! Chief Pestilence came
forth with his beautiful daughter. He said, "Dear prince, come this
way!" Then the young man went to him and sat down on his right
side.

Then Chief Pestilence ordered his attendants to bring his bath-
tub. They brought him a largo tub fidl of hot water. Then the
chief took the young man, put Mm into tliis tub, and, as soon as
he was in the tub, the water began to boil and the water boiled over
the tub, boihng of its own accord. When the dross was all off, the
chi f took the bare bones of the young man, put them on a wide
board, joining them together, and after he had done so, he called to
his young daughter, who leaped over the bones. Then the young
man was aUve again. His features were changed, and his body was
as white as snow.

Then the chief said, "Bring me a nice comb!" and his attendants
brought him a comb of crystal. The chief took it and combed the
prince's hair down to his loins. His hair was red, like tongues of
fire. He was the most beautiful of all.

The chief did not want to let him go at once, but kept him in his
house for two days. The young man thought he had been there
two days, but in reahty two years had passed. Then the young man
remembered his friend whom he had left by the brook before he
entered the house of Chief Pestilence. Now, the prince told the young
woman that he loved his friend by the brook; therefore the young
woman said, "Let us go to see him!" They went together; and
when they came to the place, they found the man's bare bones
heaped up there. Therefore the young prince wept, but the young
woman commanded him to take the bare bones to her father's house.
The young man did what the young woman had told him, and took
the bare bones to the chief. The chief ordered his attendants to
bruag his bathtub. They brought it to him, and he put the bare
bones into the tub. Then the water began to boil, and the dross of
the bare bones boiled over the tub. Thus the young man saw what
Chief Pestilence had done to him.

BOAS] TSIMSHIAN MYTHS 189

Then the chief took out the bones and placed them on a wide board
and joined them together; and the young woman leaped over them
four times, and the young man was alive again.

Next the chief asked for his own comb. They brought it to him,
and the chief asked what color of hair he wanted. The man said,
"Dark-yellow hair." He also asked him how long he wanted it;
and the man said, ''Eight down to the knee. " So the chief combed his
hair down to his knees; and this man was lighter color than the other.
Now they started for home. It was not many days before they
arrived at their home. The prince looked like a supernatural being,
and his friend too was handsomer than any of the other people. They
came and visited them; and all the people talked about these two
men who had just come back from the house of Chief Pestilence, who
had transformed them and given them great beauty.

The young people coveted their beauty, and they questioned them
one day to know how far the house of Chief Pestilence was from their
village. Then the prince's friend told them that it was not very far
away.

Now, let us go back to the princess who years ago had refused to
marry her own cousin. She was very anxious to see her cousin who
had just come home from the house of Chief Pestilence. People were
talking about it, that he was more beautiful than any other person in
the village; and she heard the people say that he looked like a super-
natural being. Therefore the young woman tried hard to see him.

One day the chief, the father of the princess, invited his nephew
to his house. The prince went with some of the chief's head men;
and as soon as the prince entered his imcle's house, the young
princess looked at hun. Oh, how fine he looked! and more beautiful
than any of the people. Then she tried to make her rejected cousin
turn and look at her, but the young man took no notice of her courting.
His hair was like fire, and his face shone like the rays of the sun.

Now, the 3'oung woman came down from her room, and walked to
and fro behind the guests, laughing and talking, tr34ng to make the
beautiful prince look at her; but he took no notice of her. As soon
as the feasting was over, he arose and went home, and the young
princess felt full of sorrow.

The foUo\ving day she sent her maid to call the beautiful prince.
T\Tien the girl came to him and told him what her mistress had said to
the prince, he did not answer a word, and the maid went back to her
mistress and told her that the prince would not answer her a word.
She sent to him again; and when the girl came to him, she told him
that her mistress wanted him to come and see her. But he said to the
girl, " Go and tell her that she rejected me then, so I will not go to her
now. " Then the girl went and told her mistress what the prince had

190 TSIMSHIAN MYTHOLOGY [eth. ann. 31

said. The princess sent her girl again. " Go and tell him that I will
do whatever he desires me to do." She went and told him what her
mistress had said: "My mistress says that whatever you desire her to
do she will do." Then the prince said to the girl, "Go and teU her
that I desire her to cut down her right cheek, and I will come and be
her guest." Therefore the girl went and told her mistress what the
prince had said. So the princess took her knife and cut down her
right cheek. She said to her maid, "Go and tell him that I will do
whatever he wants me to do." She went and told the prince what
her mistress had done.

Again the beautiful prince said, "Just tell her to cut down her other
cheek, and then I will come and see her." So she went and told her
mistress, and thereupon the princess cut her left cheek. Again she
sent her maid, who went to him and told him. This time he said,
" Let her cut her hair, then I will go to her. " She went and told her,
and the princess took her knife and shaved off her hair, and she sent
her hair to him. The maid took it to the prince; but when the prince
saw the hair, he refused to accept it. "Don't bring it near me! It
is too nasty! Take it back to your mistress and tell her that I don't
want to see the ugly scars on her cheeks and her ugly shaved hair.
It is too nasty for me. " Then he left, and laughed louder and louder,
mocking her; and the gii"l returned to her mistress very sad.

She came slowly; and her mistress asked her, "My dear, what
tidings do you bring?" Then she told her mistress how scornfully
ho had spoken of the ugly scars on her cheeks, and of her shaving her
hair, and that everybody had been laughing at her, and that every
one had heard hixa mocking her. Then the young princess was very
much ashamed. She set out with her maid, and walked along crying.
She wanted to hang herself, but her maid talked to her and comforted
her all the way. They went on and on, trying to go to the house of
Chief Pestilence. Her heart took courage, for she hoped to get there
and ask Chief PestUence to make her beautiful. They went on and on,
and passed many mountains and rivers and valleys, and reached the
edge of a large plain. There they met a man, who asked them which
way they intended to go ; and the princess told him that they intended
to go to the house of Chief Pestilence. She passed by him, and did
not look at him, for she was ashamed to let any one look at her.

Soon they saw a large house in the distance. They went toward
it; and when they reached the door, they went right in and shouted
as they stood in the doorway, " We come to the house of Chief Pesti-
lence to be made beautiful!" Then all the maimed people on both
sides of the house called to them, " Come, come, come ! " and those on
the other side shouted, "This way, this way, this way!" and the
princess went to those who called her to come; and the other one
went to those who shouted "This wa}'!"

BOAS] TSIMSHIAN MYTHS 191

Then the maimed people fell on the princess, broke her backbone,
and matle her lame. They turned her head to one side, and broke one
of her arms; and those on the other side plucked out one of the eyes
of her maid, tore up one side of her mouth, and scratched the two
women all over their bodies, and then threw them outside. There
they lay wounded, and nobody came to help them. The princess was
more severely injured than her maid.

When the maid felt a little better, she saw her mistress lying there
with wounds all over her body. She went to her, and saw how she
was bruised. They were both in great distress, and the princess was
groaning. So her maid helped her up and led her home. They
spent many days coming down, and finally arrived at their home.
Then she lay in bed, and fuially died.

Therefore the people in those days made it a law that no 3"oung
woman should have any say about her marriage. If a young man
wanted to marry a young woman whom he chose, then the parents
of the young man went to the parents of the young woman and talked
with them; and when they agreed, the uncles of the man went and
talked to the uncles of the woman; and when they agi-eed also, the
relatives of the young man met among themselves, and the relatives
of the young woman also met among themselves. Then the female
relatives of the young man went to give presents to the young woman.
Even though the young woman does not want to marry the man,
she has to consent when the agreement has been made on both sides
to marry them.

When the prince and princess have married, the tribe of the young
man's uncle set out. Then the tribe of the young woman's uncle
also set out, and they have a fight. The two parties cast stones at
each other, and the heads of manj^ of those on each side are hit.
The scars made by the stones on the heads of each chief's people are
signs of the marriage pledge.

At the end of this fight the people of the young man take ah
expensive garment, and, with the blood running down their faces, they
go to the house of the woman's uncle, and they put her on this expen-
sive garment. Eight princes put her on tins garment.

Sometimes the uncle's tribe take the giil to her husband in two
large canoes tilled with people. They put a wide plank over the
canoes to let the girl sit on it. They smg while they are on the water.
In the canoes they have a large amount of property and all kinds of
food as well. The bride is placed on the left-hand side of the bride-
gi'oom in the man's uncle's house. For three daj^s they sit there
without eating anything and without drinking; and neither bride
nor bridegi'oom is allowed to laugh or taUc or look around. While
the young people play m the house where the bride and groom are
sitting, trying to make them laugh or talk or look around, the couple

192 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

must look right into the foe. At the end of the thi-ee days they are
allowed to do as they like. This is the end.

26. The Bkak Who Married a Woman'

Once upon a time there hved a widow of the tribe of the G"i-spa-x-M' °ts.
Many men tried to marry her daughter, but she declined them all.
The mother said, "When a man comes to marry you, feel of the palms
of liis hands. If they are soft, dechne him; if they are rough, accept
him." She meant that she wanted to have for a son-in-law a man
skillful in building canoes. Her daughter obeyed her commands, and
refused the wooings of all young men. One night a j'outh came to
her bed. The palms of his hands were very rough, and therefore she
accepted his suit. Early in the morning, however, he had suddenly
disappeared, even before she had seen Mm. Wlien her mother arose
early in the morning and went out, she found a halibut on the beach
in front of the house, although it was mid^vinter. The following
evening the young man came back, but disappeared again before the
dawn of the day. In the morning the wdow found a seal in front
of the house. Thus the}' Uved for some time. The young woman
never saw the face of her husband ; but every morning she fomid an
animal on the beach, every day a larger one. Thus the widow came
to be ver}^ rich.

She was anxious to see her son-in-law, and one day she waited until
he arrived. Suddenly she saw a red bear {m,ES-6'l) emerge from the
water. He carried a whale on each side, and put them down on the
beach. As soon as he noticed that he was observed, he was trans-
formed into a rock, which may be seen up to tliis day. He was a
supernatural being of the sea.

27. The Prince Who Was Taken Away by the Spring Salmon *

There were two towns in the canyon of G'itsIala'sEr. One was
called G'itxts !a'xl, the other one G"i-lax-ts !a'ks. They were on Skeena
River, and each of these towns had a chief. Toward the end of winter
the people had spent aU their provisions. There was a famine, and
the people were m want of food. At that time a famine was among
the people almost every winter.

The gi'eat chief of the G'itxts !a'xl liad one young son. His father
loved hhn very much. Therefore he bought for him a small slave-boy
to stay with him whenever his parents had to leave him for a while.
The slave-boy lo%'ed his young master. In those days they would
not give much food to a young prince, and this prince just chewed
the fat of mountain goats, and every day he would make nice arrows.

> Translated from Boas 1, p. 290. Notes, p. 747. * Notes, p. 770.

BOAS] TSIMSHIAN MYTHS 193

One day his pai'ents went up into the woods to get the bark of
trees, which the people used to eat iii those days in winter. While
they were away, the slave-boj'- was very hungry, and cried for food,
and the prince was displeased because the slave-boy was crying.
Therefore he stopped the work on liis arrows and went about the
house to try to find something for his slave to eat. He went to his
mother's empty boxes, opened them, and at last he opened the last
large box, and saw a small box inside. He opened the small box
that was inside the large one, and found a large dried spring salmon,
which his mother had folded up and put into the little box inside the
large one. The prince took it out, unfolded the large spring sahnon,
took a small piece off and gave it to the little slave, who was crying
from hunger. Then he put the dried sahnon back in its place, and
tied the two boxes up as they had been before.

Late in the evening his parents came home, brmgmg much fresh
bark which they had gathered. The mother went to the large box,
untied it, and opened the small box inside the large one, took her
large spruig salmon out, unfolded it, and found that she had lost a
piece on the right side of her dried salmon. She had kept this large
dried salmon for two long years. Now she was as angry as fire.
She asked, "Who has stolen my salmon ?" She was very angi-y.

At last the son said to his mother, "I did so, mother." Then she
scolded her son, and said, "Yes, you do not care about salmon in the
summer. Now you are hungiy and begin to steal. Don't do it
again!" Thus she said, and the young prince was ver}^ sorry.

He said to his mother, "I did not eat your dried sahnon. I gave
it to my little slave, for he cried all day long after you left." Then
the mother scolded him still more, and so the j'oung man began to
cry. When his father saw hun crying, he tried to stop his wife, but
she did not stop.

Then the prmce called liis little slave and told him that he would
leave his father's house that evening. The little slave wished to
accompany him, but the prince refused to take him. He said, "You
shall stay at home with my parents." So he went away secretly
while the people were all in bed. Before he went, he took his marten
garment and put some fat in the pores of all the martens ( ?) on his
garment. Then he went. . After he had been away a little while, the
little slave began to cry. He could not keep his mouth shut, and
cried bitterly. Then the chief said, "Why do you cry so?" Then
the little slave told him what had happened. "My young master
went away from home."

80 the chief got up and scolded his wife. He ordered his slave to

call all the people of the village; and the slave went out and shouted,

"My master's son has gone away from home tonight, great village!"

Soon all the people of the village came forth carrying torches of bark

50633°— 31 ETH— 16 13

194 TSIMSHIAN MYTHOLOGY [eth. ann. SI

and of pitch wood. Some went into the woods, and some to the
river, searching for the prince, but they could not find hhn. The
prince looked back and saw the lights of their torches, still the
searchers did not see him.

After midnight the searchers went back to their own houses and
waited until morning came. The prince, however, went on, and came
ashore below the village; and he sat there resting himself, for he
was weary. Soon he thought that he heard the noise of a canoe
poUng up the river a Uttle below the place where he was. He
remained sitting there silently; and as soon as the canoe came up to
him, it crossed the river and came toward him. It came to the
place in front of him. In it were seated four men. They went up
to him and called him to come to his father.

Then the prince went down. They took him aboard the nice new
canoe; and the men in the canoe said to the prince, "Now lie down
and have a good rest and sleep." The prince did as they told him,
and the men paddled away to their home out at sea. When they
reached the village, the young prince awoke from his sleep. He saw
a largo village. The houses were all carved with figures of spring
salmon, and in the middle of all the houses was a very large carved
house in which the chief lived. The canoe landed in front of this
house.

Then the men said to the prince, "Come up with us to our great
chief's house! He invites you in." So they went up; and as soon
as they got in, the prince saw the great chief lying in the rear of his
large house. He was sick with palsy. For two years he had had
that dreadful disease. The sick chief ordered his attendants to
spread mats at one side of the large fire. They did so. Then the
prince went and seated himself on the mats which had been spread
for him by the chief's attendants. As soon as he was seated on a
mat, behold! an old woman came to his side, who touched him, and
said, "My dear prince!" Then she questioned him. "Do you
know who brought you here?" The prince replied, "No." — "The
Spring Salmon have brought you here, for their chief has been sick
with palsy for over two years, because your mother has kept him in
her little box for two years. When you unfolded the salmon the
other day, the chief got a little better because you did so."

Before the Mouse Woman informed the prince, she had asked him
if he had no ear-ornaments of wool. The prince gave her both of his
woolen ear-ornaments, which he took and threw into the fire; and
she took the ear-ornaments while they were burning and ate them.

She said, furthermore, "Some time when you are very hungry,
take a club and club one of the children who are pla3ang on the
sand-hill behind the houses. Make a fire and roast it. Then eat it-

BOAS] TSIMSHIAN MYTHS 195

Gather all the little bones and cast them into the fire." The Mouse-
Woman went away after giving her advice to the prince.

Now, the chief ordered his attendants to give good food to the
visiting prince. They did so: and after the prince had eaten, the
chief said to him, "My son, I am well pleased that you have come to
my village. You shall live with me in my own house, and I will
take care of you, together with all my good people, until we take you
back to your own home. I am glad because you have taken me out
of your mother's small box; and you unfolded my feet and my arms,
therefore I sent to bring you to ray house." Thus spoke the chief to
the prince.

Now, the prince stood there for a while. On the following day he
was very hungry. Then he remembered the advice of the old
Mouse Woman. He went behind the village, and saw there many
children playing on the sand-hill. Some of them threw themselves
down and rolled down to the foot of the hill. Then the prince stood
there. He took a club, and when he saw a good-looking boy, he
took hold of him and clubbed him. The boy was at once trans-
formed into a nice little spring salmon. He was surprised. He
took it and went up a little farther along the sand-hill. There he
started a fire and roasted the whole small spring salmon; and when
it was done, he ate it all. After he had eaten, he went to a brook,
drank, and went back to gather all the bones, which he burned, as
the old Mouse Woman had advised him to do.

Then he went to the chief's house. In the evening, as soon as he
was seated at the side of the house, he heard some one cry bitterly
saying, "Oh, my eye is sore, my eye is sore!" Then the Mouse
Woman came to him and said, "Go and search in the hole at the foot
of your roas ting-spit!" He went quickly, and found the eye of the
little spring salmon in the little hole where the roasting-spit had
been placed. He threw it into the fire. ^Vhen he went in, behold!
the boy whose eye had been sore had recovered.

The ilouse Woman also advised him, "As soon as you have eaten
the fresh salmon, take a drink of fresh water" (so the natives do
nowadays; as soon as they have eaten any kind of salmon or any
kind of fish, they take a drink of fresh water, that the salmon or
other Idnds of fishes may be revived agam, and so go home again
gladly).

One day the chief sent his people to see if the leaves of the cotton-
wood had fallen into the Skeena River. They went, and found a
few leaves falling from the Cottonwood tree. The Salmon called the
leaves of the cottonwood tree salmon. It was early in the spring
when the Spring Salmon were sent to see whether cottonwood leaves
had fallen into Skeena and Nass Rivers. Wlien they came back
from these two rivers, the chief asked if there were salmon in the
rivers. The scouts said that there were a few in the rivers.

196 TSIMSHIAN MYTHOLOGY Ieth. ANN. 31

The prince staid there a while longer in the town of the Spring
Salmon. One day he was again ver_y hungry. He went behind the
town, where the children were playing on a sand-hill. Then he saw
a beautiful fat youth. He took hold of hini and clubbed him, and
he became a good-looking small spring salmon. He roasted him at
the same place where he had roasted the salmon before; and after
he had eaten it all, he gathered the bones and threw them into the
fire. Then he went to a brook, where he drank. Then he went home
well satisfied. After a little while, some one came to the house,
crying, "Alas, my rib is sore! Alas, my rib is sore!" He cried
bitterly. When the young prince heard it, he went quickly to the
place where he had roasted the spring salmon. He searched all
around, and found a little rib under the chips. He cast it into the
fire and went home, and the boj' was well.

After some time the chief ordered his slaves to go as scouts to the
two rivers to see whether the salmon had come. So they went to
examme the rivers. Now they saw that many leaves had fallen from
the Cottonwood trees. Then they returned to their master vnth. the
glad tidings, and the chief said that it woidd be better for them to
get ready to move.

Therefore he invited his tribe into his house. He told them what
the scout slaves had to say, and all the people agreed to move within
a few days. The scouts had brought home with them some fresh
green leaves, and the whole tribe were glad to see the leaves. There-
fore on an appointed day they were ready to move from their home
in the deep sea. They went veiy slowly, and soon they reachtul the
town of the Silver Salmon.

Then the chief of the Spring Salnion told thom that his scouts had
brought home some nice new salmon, and that therefore they were
moving. Thus he informed the Silver Salmon. Therefore the chief
of the Silver Salmon said, "We will also move after you have gone a
little distance."

Soon after they had left the town of the Silver Salmon, the chief
took a small smooth round pebble from his own mouth and handed
it to his adopted son, the prince. He said, "Take this and put it into
your mouth. It wiU defend you against all dangers, death, and diffi-
culties." The yomig man took it and put it into his mouth.

They went on their way, and soon they met many canoes. They
asked the crew, "How is it in those two rivers? Are there any
salmon?" They said, "Yes." Then the prince asked one of his
men, "Who are these people?" The man told him that these were
the canoes of the Steelhead Sahnon, who had come back from the two
rivers, that they moved early in the spring, and that they were now
on their way home.

wSoon they came to another large town, the village of the Hmnpback
Salmon. The chief of the Spring Salmon told them that his scouts had

BOAS] TSIMSHIAN MYTHS 197

brought good tidings from the Skeena and Nass Riveis; and the chief
of the Humpback Salmon rephed, "We will go up Skeena and Nass
Rivers after the Steelhead Sabnon have passed." They went on
their w&j, and came to anotlier village, the houses of which were
carved in the form of the rainbow. The prince asked who these
people were, and they told him that it was the to\vn of the Dog
Salmon. The chief told them also that his scouts liad brought good
tidings from Skeena and Nass Rivers; and the chief of the Dog
Salmon replied, "We will go after the Humpback Salmon have
passed." They went on their way, and came to a large to\vn, the
town of the Cohoes Sabnon. The cai-vings on their houses were
curious hooked noses. The Spring Salmon told the Cohoes Sabnon
that he had good tidings from the Nass and Skeena Rivere; and the
chief of the Cohoes said, "We will wait until late in the fall, just
before there is ice on the rivers." They went on their way; and
after they had traveled a short distance, thej' came to a very large
village, the village of the Trout. Their houses were carved with
stars. The chief of the Spring Salmon told them that he had good
tidings from the Nass and Skeena Rivers; and therefore the chief of
the Trout said, "Chief, will you wait for us a couple of days, so that
we may get ready to move with you?" The Spring Salmon con-
sented to wait for a couple of days. Soon they got ready, and the
chief of the Trout wanted to go ahead of the Spring Sabnon. The
Spring Salmon agreed to this, and the Trout went ahead. The
Spring Salmon moved along slowly; and as soon as they reached just
outside of the Skeena and Nass Rivers, just inside of Douglas and
Stephens Islands, they rested for a while.

Then the chief stood up in his canoe and said to his people, "Now
I will question you, and you shall answer me;" and so he asked the
people in the first canoe, "^Vhich way will you go ?" and many canoes
replied, "We wiU go up Nass River." Then the chief said, "Oh,
many of you are just like bones found on a sandbar in Nass River."

Then he questioned another company: "\Miich way will you go?"
and they replied, "We will go up Ksdal River." — "Oh," said the
chief, "your flesh is harder than wood."

Then he turned to a third company: "Which way \\'iU you go?"
They replied, "We vnW go up G-its!Emga'16n." Then the chief said,
"Go to those that will carry you there and that \\'ill throw you on
the groimd!"'

Then he turned to the fourth company and said, "And which way
will you go?" The fourth company rephed, "We wiU go to the
canyon of the G'itsIala'sEr." Then the first three companies rephed,
"Go there! Your ears shall be full of maggots."-

1 Translation not certain: SEni-ga dzEt wil galgaldza'SEm; ada dEm sa-oi ia'ms xdzilaga'sEm.

198 TSIMSHIAN MYTHOLOGY (eth. ann. 31

riio chief was very glad, for many of his company were going with
him to the canyon of G'itsIala'sEr. Then the four companies sepa-
rated, each going to its own camp. All the Spring Salmon went on
their way.

Now the chief's company in his large canoe was at the mouth
of Skeena Kiver, together with the prince. AYhen they were close
to the mouth of Skeena River, they rested for some time.

Now I will go back to the beginning. When day came, after the
prince had left his father's house, the people searched for hiin in the
daylight. Then the father of the prmce assembled all the shamans
in his house, and he said to them, "I want you to let me know whether
my son is dead or aUve." Then all the shamans of G'itsIala'sEr each
worked his own spell, but none of them could explain to the chief what
had happened. The chief and his chieftainess were very sad. There
was only one great shaman left on the other side of the village. The
chief spoke to his attendants, and said, "Go and bring that great
shaman here!" So they went, called him, and took with them much
property to present it to the great shaman. He was called Nes-
wa-ye'°tk.

Then the shaman went with aU his companions ; and when he came
in, those who accompanied him arranged a seat for him. He put on
his crown of grizzly-bear claws, put eagle's do^vn in the crown, put on
his dancing-apron, and red paint on his face. He was quite naked,
and took his rattle in his right hand and the white tail of an eagle in
his left hand. Then he began to sing, and all his companions struck
batons against a cedar board which lay in front of them. The great
shaman was dancing around the fire.

As soon as his three songs were ended, he stood still in front of the
father and mother of the prince who had been lost.

He said to the father and mother, "Your boy is not dead. He is
alive, and lives in the house of the Salmon people." Then the father
took a little comfort, and the shaman sang again. He ran around the
fire; and after another three songs, he stood still again, and said,
"The Spring Salmon took away your son. He is now in the house of
the Spring Salmon chief ; for your wife was angry wdth the boy because
he took a little piece of her large dried spring sabnon; and if you do
not eat the dried spring salmon, your son will not come back this
spring. As soon as you eat the dried spiing salmon which you have
kept for two full years in your box, the chief of the Spring Salmon
will get better, and then your boy wiU come back with him." Thus
spoke the great shaman to the father and to the mother of the prince.
After that he went to his own home on the other side of the canyon.

Now, the parents of the prince took then- dried salmon and ate it all.
Not many days after the great shaman had done tliis, the prince's

HOAS]

TSIMSHIAN MYTHS 199

f :itlior invited the same shaman to come and to use all Ms spells. He
did the same as before; and after he had danced, he told the boy's
parents that the chief of the Spring Salmon was now better, and that
he would start soon to bring the boy up the river. He continued,
"Now I will give you my advice agam. Give orders to all your brave
men who know how to fast in order to catch animals, and who have
eaten 'medicine,' to obtain tliis power tliroughout the winter. I
will give the same orders to my own tribe; and you yourself keep away
from your wife until the spring salmon stop running up the river. I
shall use my spells every day in your house. Let all the old women
work on the salmon nets. Do not allow young women to touch the
twine if their hves are unclean. Thus let every age have its own
duty. Then let all the old men make new poles to be used tliis
spring — those who are ready to fast." Thus said the great shaman
to the prince's father.

Therefore the father gave orders ti> his brave men and to ,the old
women. Now the shaman ordered his o\\'n people to do the same,
and therefore the two tribes made ready for the arrival of the spring
salmon; and they also made ready theii" platforms on the side of a
steep rock alongside of the canyon of Gitslala'sEr.

Now the great shaman came to the chief's house almost every
evening, accompanied b}' all his friends. He tried to find out whether
the spring salmon would arrive soon. Now the spring was coming;
and as soon as the ice was floating in the river, the shaman said to all
the people who had assembled in the cliief's house, "I have seen in my
vision the cliief of the Spring Salmon, and all his people accompamnng
him, leaving their village today, together with the prince." The
great shaman was dancing every day. After eight days had passed,
he said, "Now they have arrived at the mouth of Skeena River. The
cliief of the Spring Salmon wants to rest at the mouth of the river
for a while."

Now we will return to the Spring Salmon. While they were
resting at the mouth of Skeena River, the Spring Salmon children
said, "Let us keep together and go up the {mdl'milnEm?)\" Soon the
time came, and the Spring Salmon moved up the river slowly. They
went up farther and farther, until they reached the mouth of the
canyon of G"its!ala'sEr. There they rested again.

Now, the shaman had seen in Ms vision that the spring salmon
were resting at the mouth of the canyon. Therefore he ordered all
the people to make haste and to go down to their platforms and to
have their nets and poles ready. They all went down qidckly, and each
put down his pole with the net at one end. Then the gi'eat shaman
went down himseK with Ms pole on Ms shoulder. He was sitting on
Ms platform, and he put down Ms pole with the net at one end.
The prince's father also went down. Then the people caught many

200 TSIMSHIAN MYTHOLOGY [eth. ann. 31

spring salmon. The shaman, however, had none, but the father of
the prince caught many. Then the chief of the Spring Salmon saw
the net of the great shaman on one side of the canyon, and stretching
to the other side.' So the Sahnon cliief saw that he had no way to
go up through the canyon; and he said to the prince, "Now, my son,
don't let your father dry my flesh! Let him invite the people of all
ages, and let them eat my flesh at once, and he shall tlu-ow my bones
into the fire. Then he shall drink fresh water as soon as he has eaten
me." Thus spoke the Spring Salmon.

Then he went through the net of the great shaman. Therefore
the shaman felt his net-line shake, and so he pulled up his net easily.
He looked down to the lower end of Ms pole, and, behold! a large
spring salmon was in liis net. Therefore he shouted, so that his
companions might come and help him. Two men came, and they
pulled up the salmon on the shaman's platform. When he got the
salmon on his platform, the shaman's supernatural helper came to
him on liis platform, and said to him, "That is the cliief of the Spring
Salmon, with the lost prince in his stomach. Don't club him hard,
lest the prince should be hurt!" Thus said the shaman's super-
natural helper. "Lay the Salmon down easily, so that the prince
may not be hurt!"

He took the large Spring Salmon out of the bag net and put it
down easily on the platform. Then he said to his companions, "Go
to the village and tell the people that I caught the chief of the Spring
Salmon who took away the young prince, and call four old shamans
to be my helpers, and bring down a new cedar-bark mat and bird's
down and my bag of red ocher, also my rattle and my crown of
grizzly-bear claws, my dancing-apron, and the white eagle tail."
They went, and they shouted, "The gi-eat shaman has caught in
his bag net the chief of the Spring Sahnon, who carried away our
prince!"

Therefore all the people assembled around the two men who
brought the good tidings. They also said, "Let four old shamans
go down to his platform to help liini carry up the large Sahnon to the
chief's house. Also take a new cedar-bark mat, red ocher, eagle's
down, liis dancing-apron, his crown of bear's claws, liis -rattle, and
his white eagle tail." So the four shamans went down and spread
out the new cedar-bark mat. The great shaman put on his apron
and his crown of bear's claws. He took his rattle in his right hand,
and the eagle tail in his left. The four shamans were ah'eady dressed
before they went on the platform. Then they took the four corners
of the cedar-bark mat on which the large salmon had been placed,
and walked up slowly. The great shaman went ahead of them,
shaking his rattle and swingmg his eagle tail, going in front of the

1 Translat ion uncertain. .

BOisJ TSIMSHIAN MYTHS 201

four shamans whu were carrying the hirge Spring Sahnon on the mat.
Before entering the chief's house, he ordered all the young people to
come out, for they were all unclean. lie let all the aged people enter
in front of the large Spring Salmon; and he made all the shamans
dress up, men and women. Then the crowd moved into the house,
and the chief laid a good-sized cedar board in the center of the house.
Then all the old men and women were ready. The male and female
shamans were dressed up, and came in after the large Salmon had
been placed on the new cedar board. All the shamans marched around
the fire four times. All the singers were read}', sitting around the
house. Then the great shaman said, "Let two very old women
shamans get ready to cut this great cliief Spring Salmon!" Then
two very ohl women took up their large mussel-shell knives (these
were very useful in olden times), and the whole assembly kept silence.
Then one of the old women shamans said, "I will call the names of
this cMef of the Spring Salmon;" and she began to call, "My dear
chief Spring Salmon, named Quartz Nose, named Two Gills On Back,
named Lightning Following One Another, named Tlu-ee Jumps!"

Now they began to cut the large Spring Salmon along its big
stomach. They cut along easily, and took out the large stomach;
and one of the women cut the large Salmon, and the other cut open
the large stomach. WTien she opened it, behold ! a small child was in
it. She took it up easity, and the great shaman began to sing, while
all the other shamans, male and female, swung their rattles. The
singers were singing as loud as they could, and the great shaman was
running around the small child. It was the size of a span from the
middle finger to the thumb.

While the shamans were working around the prince, he began to
grow very quickly, not as cliildren grow up nowadays. He came to
be of his former size.

Then he told his story — how the Spring Salmon had taken him
away the same night when he left his father's home; and he told his
father's people how he reached the village of the Salmon. He con-
tinued, "I did not know where I was until the old Mouse Woman
came to my side and asked. for my ear-ornaments. Then she told
me as follows: 'This is the town of the Spring Salmon which you see.
The chief was sick for two years, until you took him out of your
mother's box. Tlien he was a little better. Therefore he sent his
attendants when your mother was angry with you.'" And he told
his story right along — how he had lived at the town of the Sprmg
Salmon until the chief was quite cured, and how the chief sent his
people often to Skeena River to see if salmon (that is, the leaves of
Cottonwood) were in the river, until the messengers brought the news
that the season had arrived. Then they moved, and first passed the
town of the SUver Sahnon, to whom the chief gave the good news

202 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

from Skeeiia River — how they went on and passed the town of the
Humpback Salmon, and how the chief told them the news from
Skeena River; how thej' went on and passed the \allage of the Dog
Salmon, and told them the same story; how they went on and passed
the village of the Cohoes chief, and told them the news; how they
went on and passed the town of the Trout, and how all the Trout had
asked Chief Sprmg Sahnon to wait until they themselves were ready
to go ahead of the Spring Sahnon, to which the chief had consented ;
how they waited there two days and met the Steelhead Salmon
coming from the rivers, when the ice was still on the rivers, who
told them that it was good weather on the Skeena and Nass Rivers
and about the fisliing; how they rested between two islands; and
how the chief had asked all his people where they would camp,
and how they had answered him what rivers they chose; and how^
they had come to the mouth of the canyon and had seen all the
bag nets at the sides of the canyon ; how some nets had been weU
open and others closed. He continued, ''Only the net of the great
shaman was wide open, and reached from one side of the canyon to
the other end of the other side. Therefore my Salmon father had
no way to go up any farther.'"

All his father's people listened in silence and astonishment. There-
fore he turned to his mother, and said, "Xow, mother, don't keep
dried salmon in your box any longer; and if any one cooks fresh
salmon of any kind, tkrow the bones into the fire and drink as soon
as you finish eatmg. Then the salmon will go home, and will revive
again safely." The father kept the prince in his house.

The prince kept a little round pebble in his mouth, which his father
Salmon had given him before they moved from their town. Therefore
the prince did not need any food after he had come home.

One day the prince called four j^oung men, who were to be his com-
panions; and he loved them very much, and they loved him also.
The prince staid in his father's house for a -long time. He began
again his old occupation of making arrows with eagle's feathers, and
therefore eagle feathers were very useful to him. Therefore one day
he went out with his four friends to his eagle trap, which he used to
make, digging a deep pit, with some smaU pieces of wood across the
opening of the pit. They put the bait on top, and some man would
stand in the pit. As soon as the eagle saw the bait, he would swoop

1 Before the spring salmon went up the river, the Tsiinshian moved from Nass River to Skeena River.
All the Tsimshian tribes went to Slceena River for their salmon fishing. When they reached the mouth of '
Skeena River, they saw the spring salmon jumping. Then the Tsimshian children shouted, saying,
"Ayuu, do it again!'' and every time they saw salmon jump, they shouted, ".tyuu.'" The prince ex-
plained this to hLs father's people at G-its!ala'sEr when he came home. That which we call the jumping
of salmon Is no jumping, but the salmon were just standing up in the canoe to stretch their bodies; and
when the Salmon hear the children or the people shout " Ayuu, do it again!" they are very glad to
hear them shout "Ayuu, do it again!" When the salmon stop jumping, the people say, "We will
catch you tonight in our nets! " Sonowadays the people, when they see salmon jumpmg, shout, "Ayuu!"
to make the salmon happy.- -Henry W. Tate.

BOAS] TSIMSHIAN MYTHS 203

down upon it to take it, and the eagle's feet would sink down. Then
the man in the pit would take the feet of the eagle and club it. Some-
times they would catch many in this way in a single day, and they
used thek feathers. Tlio four young men did not know what kind
of bait the prince used; and one day they went again, as they had
been doing for many days before. There was one among the young
men who loved the prince more than the other three, and whom the
pi"ince also loved. Before they went to the eagle trap, the prince
called this youth, and took out of his mouth the small stone and put
it into the mouth of his beloved friend. Then they went on; and
as soon as they arrived at the place where the trap was, the three
men went into hiding, and the fourth one went down into the pit,
ready to catcli eagles, as usual. The prince himself lay down at the
opening of the trap, and became like a small spring salmon, very
pretty to look at, and shining brightly. Then a large hawk which
flew liigh up in the air looked down for his prey, and saw a nice little
spring salmon on the ground below. Therefore he turned his wings
down rapidly and picked up the small spring salmon by the throat
and flew away quickly. Behold! there was the young prince dead
on his eagle trap, his mouth fuU of blood. When the young men,
his companions, saw this, they wept bitterly, and his friends took
him down to his father's house. Then all his people mourned over
him for many days.

At the end of the mourning-season the whole village took him to
his grave. They put the coflln in the same place where he had been
taken away when he had taken the shape of a spring salmon. They
put the cofTm on foiu" strong poles to protect it from the wolves.

^Yhen night came, the four friends staid under the coffin. About
midnight one man left his companions and went home, and three
remained. At midnight another man went home, and two remained.
Then after midnight the third man went home, and onty one remained.
He was the one who loved the prhice most in his heart.

Before dayUght he thought he heard the sound of people coming up
the river in canoes and talking to one another. Soon the canoes
reached the ])each iii front of the place where they were. The people
went up to where the coflin was. Three men stood at the foot end,
and one of them cUmbed up to the coffin. He loosened the rope
around the coffin and opened it. Then he said, "Dear prince, your
father the chief sent us to take you down to him." Thus spoke the
man who had cUmbed up. Then the prince arose, and went down
laughing for joy, and his beloved friend stood there speechless.
The men helped the prince down from the coffin.

Then the prince's friend went to him and said, "My dear prince,
I am here. Don't go with those men! Come down with me to your
own father's bouse!" The prince, however, took no notice of him.

204 TSIMSHIAN MYTHOLOGY [eth. ann. 31

They went down to the canoe, and the prince went aboard with them.
. Then the friend jumped aboard. The four men, however, did not
see him, and the prince also did not see liim. They paddled away
happy, and their hearts full of joy. The man was very anxious to
talk to the prince, and went to him in the canoe, sat down by his
side, and said, "My dear prince, did you km)w that I came aboard
with you?" but the prince took no notice of him at all. Therefore
the man began to cry.

Now the prince said to the men who took him in the canoe, "Pull
hard! I feel somethmg touching me on my right side." They
pulled hard.

The prince's friend was angry with those men who were taking
away the prmce, and he saw that they all had arountl their throats
large wreaths of cedar bark. Therefore he went to the steersman,
took the big red tiling around his throat, and pressed it between liis
hands. Then the steersman fainted. The young man left liimand
went to the others and did the same, until he had done so to all of
them. As soon as he let go, each man revived. Therefore they
paddled away hard to get home. When they reached there, the
whole village of the Salmon people greatly rejoiced, and the friend
of the prince was astonished to see them.

They took the prince into the chief's house, where there were a
great number of Salmon people. The prince's friend stood outside.
No one took notice of him. Therefore he was thinking of his own
home, and stood outside crying. When he stopped crying, he wiped
the tears from his eyes down his cheeks with the palm of his hand.
Then he felt something in his own mouth. Behold! it was the small
pebble which the prince had put into his mouth before they had
gone to the eagle trap. Therefore he took the stone out oi his own
mouth and offered it to the prince, who was seated by a large fire,
where he was eating. The young man took the small pebble and
put it into the prince's mouth. Then the prince looked around, and
saw his friend sitting by his side. He put his arm around his neck,
and said to him, "Did you come along with me V The yt)uth replied,
"Yes, I came along with you, my beloved prince."

Then the prince said t<> his friend, "If you are hungry, go behind
the village, and you will see the children playing on the sand-hill.
Take one of them and club it. Make a fire and roast it whole; and
when you have eaten enough, throw the remains into the fire, bones
and all, and drink fresh water."

None of the Salmon people knew that the young man was there,
only the prince. At night they lay down in one bed to sleep, and
they were talking together. Wlienever he was hungry, the young
man did what the prince had told him.

On the following day the prince asked his friend, "Did you hear
the drum which is always being beaten at the end of the village?"

BOAS] TSIMSHIAX MYTHS 205

"Yes," he replied. "They arc dancmg. If yoii want to see them,
go down and look up. Don't go in! Just look in at a knot-hole.
Take with you leaves of a small hemlock tree, and put th'em into the
knot-hole." Therefore the man went; and when he reached in
front of the large house, he heard a drum and singing, and he looked
with one eye tlu-ough the knot-hole. He saw that the house was
full of eagle down, and all the Salmon people were dancing, wearing
garments set with abalone shells.

Wlien he took his eye away from the knot-hole, it was full of
herring spawm. Then he put the hemlock branch through the knot-
hole; and when he pulled it out, it was full of herring spawn. He
ate it and went home. The prince asked him, "Wlicre have you
been all this tune?" and he told him that he had been to see the
dancers.

Now the man had been there a long time. One day he felt home-
sick for his parents and his village, and he cried all day long. Then
the prince came to him and asked him why he was crying, and he
told him that he was homesick for liis parents and brothers and
sisters. Therefore the prince said, "I will take you up there after
a while, early in spring ; for now the ice covers all the rivers, and no
one can go up Skeena River imtil the ice is melted." The prince
tried in every way to comfort him. They went to the place behind
the village; and the prince said to his friend, "I ^\•ill take you to the
mouth of Skeena River, and then I wiU go back. I will stay here
as long as my Salmon father is ahve. You shall tell this story in my
father's house when you get home. My Salmon father also said to
me, 'When the people of the canyon cut the spring salmon, let them
cut the head first, and the tail also, but don't let them break the
tail off with the hand. Just cut it right tlu-ough with the mussel-
shell knife. Don't use a stone or bone blade. Otherwise thunder
and hghtning and heavy rains will come upon them and bring dis-
aster to your people.' " After the prince had spoken, the man said,
"My dearly beloved prince, I do not want to leave you here. I
want you to go back with me to our home, lest your relatives and
your father make complaint against me if you do not come back
with me."

Therefore the prince spoke again, and said, "I will go back vnih
you; and as soon as I arrive at home, I shall die, and then I shall
stay with my grandfather and his people." The friend compelled
him to go home with lum. At the end of their talk they went into
the cluef's house. That was the winter-time, and the prince always
said to his friend that he should club one of the children beliind the
town whenever he was hungry, and so his friend did so all winter long.
Early in spring the ]>rince spoke to the Salmon people. "O father!
I wish to go as a scout and to see if there are any salmon in Skeena

206 TSIMSHIAN MYTHOLOGY [etii. anx, 31

River." Tlierefoi'e the Sabnon father invited all his people into his
house, and told them what his adopted son had said; and all the
Salmon were glad, because the prince was wise. Early the next
mormng they took the prince down to a new canoe. They launched
it, and they all went aboard, together with the prince and his friend.
Then the Salmon people paddled; and as soon as they arrived at the
mouth of Skeena River, they saw the ice floating down, therefore
they could not go any farther.

Then the prince said to his companions, "Let us try to go a Uttle
farther up;" and the young people pulled very hard to get ahead,
but they were hindered by floatmg ice. Soon they arrived at the
mouth of G'itslEmgalon River. Then the prince said to his friend,
"You go ashore here and walk up to the village." They both cried
for a while, and then separated, their hearts full of sorrow because
they were never to meet again. The young man stood on shore,
weeping. Then the canoe of the prince went down river quickly,
and the young man lost sight of it. Therefore he went up to his
own town; and when he arrived there, his parents were glad of liis
coming. His father called all the people; and when they were all in,
the young man told his story— how the Spring Salnaon had taken
the body of the prince, and that he was living there now, that he had
gone with him in the canoe of the Spring Salmon. He continued,
"He did not know me at first; and when we reached the place, I
remembered that he put a small pebble into my mouth, so I j^ut it
back into his mouth. Then he knew that I was with liim. He still
loved me, but the Salmon people did not see me at all." Moreover,
he told the people that the prince would not come back any more,
because the Spring Salmon loved Mm, and that nianj' of the young
Salmon people loved him much. He also told the people what advice
the prince had given, to be very careful in cutting the spring salmon
when cutting off the head and the tail, and that if they broke the
backbone at the head or tail, then thunder and lightning would burn
up the mountains and the village; and he said, "Don't use stone or
bone knives, because this will make heavy rains and the rivers will
overflow." Furthermore, he said to them, "Don't let the people
keep salmon in their boxes when it is dry, lest there be no salmon
the following summer;" but he also told them how the Herrings
were dancing every day, and how beautiful the houses of all the
Salmon were; that the Spring Salmon had carved houses, and also
Silver Salmon, Humpback Salmon, Dog Salmon, Cohoes Salmon, and
Steelhead Salmon, but that the houses of Trout were carved bet-
ter than aU the others; that the Spring Salmon were the chiefs
of all the Salmon, and that their town was way out at sea, and so on;
and that all the tribes of Salmon were people. This is the end.
They have always kept the story of the prince and the Salmon.

boas] tsimshian myths 207

28. The Town of Chief Peace '

In a village at Metlakahtla lived a great chief. His chieftainess
was a great noblewoman; and although the chief had many wives,
he loved her most, for she was a princess, the daughter of the chief
of another village. Therefore her husband loved her and honored
her.

Many years had passed since they were married, and still she had
no chikh'en; but when she was getting olil, she conceived and bore
him a son. They loved him very much. Soon he grew up; and when
he was a young man, everybody loved him.

The father wished. Ms son to marry, and therefore the young man
was married to a princess. His father gave away much property to
the relatives of the princess; and the princess's relatives — her uncle
and also her father — gave liim four costly coppers, elk skins, boxes
of crabapples, boxes of cranberries mixed with grease, and all kinds
of food. The young man loved liis wife, and all his people loved her.

The princess, however, was downcast because her husband was a
great gambler. Every day he would go to the gambling-house, and
he would join the gamblers. Sometimes he lost much. At other
times he won. His wife would stay at home. Soon the princess gave
birth to a child.

One day the prince went, as he was used to doing, to the gambhng-
house, and he gambled and lost all his property, and he lost all his
father's property — Ms costly coppers, Ms large canoes, and Ms
slaves — and he lost also Ms father and Ms mother and Ms wife and
Ms httle boy. Late in the evening he came home. He was very
sorry on account of what he had done to his good family.

As soon as Ms wife saw him enter, she arose and took a dried
salmon; but the young man was silent. He stared into the fire like
one dumb. His wife roasted the salmon, cut it, and put it in a large
dish and placed it before her husband; but the prince did not take
any notice of it, for he felt distressed because he had lost all his
property and Ms family. Therefore he kept silent. The dish
remamed untouched in front of him. When it was late in the evenina:,
the woman scolded because her husband did not eat the salmon
wMch she had prepared for him. Therefore she took the dish awaj',
and said, "You ought to eat the salmon of the daughter of CMef
Peace." She was angry, and tM-ew the dish with the sahnon into
the fire.

Then the young man's heart was full of sorrow. He arose and
went to' bed and lay down there. He thought that he would not be

1 The people have a little story about a village on an island way out in the ocean, in which a great chief
is said to live, Chief Peace. He is said to have a very beautiful daughter called Peace Woman, a very
beautiful girl; and many princes tried to marry her, but they could not reach her town, because it is too
far away from the mainland. They could not find their way back from her home, and they all perished on
■their way out on Ihe ocean.— Henkt W. Tate.— Notes, p. 779.

208 TSIMSHIAN MYTHOLOGY fETH. ann. :U

able to endure the shame of staying at home. Therefore he decided
to leave the house while the people were asleep. He arose from his
bed, took mountain-goat fat and some tobacco to chew, and some
small coppers. Then, before going out, he went to one of Ins father's
slaves, and said to him that he was leaving his^father's house because
he was angry. Then lie went away quickly, without waiting for an
answer.

As soon as he had gone, the great slave shouted, "Master, master,
your son has gone away!" The cliief said, "Where did he go?"
The slave repUed, "He left just now. He told me that he was going
to leave you and your people." Therefore the chief said, "Go out
and call my tribe. Tell them that my beloved son has left my
house, being angry."

So the slave went out and shouted, "My master's son has left full
of anger." Therefore the whole tribe arose; the people took their
torches of pitch wood and of olachen, and searched m the woods and
on the beach and in the water.

The young prince, however, had gone straight behind his father's
house, and he came down at the beach on the other side. He walked
around the sandy shore of the bay until he came to a point of land.
There he sat down at the foot of a spruce tree ; and while he was there
he heard a canoe roundmg the pomt. Then he heard the crew saying,
"This is the place!" He remained sitting there. Then he heard
them come ashore toward hun. Behold! two men stood m front of
him, who said, "Prince, come down to our canoe and go ^vith us!
We have come to take you home. " So the prince went dowii to their
canoe to accompany them, and the two men asked him to lie down
and to sleep.

He obeyed, and the two men paddled very hard and soon reached
their master's village. There they woke the prmce, who had been
asleep all the way. Wlien the young man awoke, behold ! he saw a
a great town and many people. He went ashore, and some jjeople
guided him to the chief's house. There he sat down on one side of
the fu-e, and many people came m. As soon as he was sittmg there,
some one touched his side, and said, "My dear, throw your ear-
ornaments mto the fire!" He did so. This was the Mouse Woman,
who asked him, "Do you know who has brought you here?" He
replied, "No. " Then she said, "This is the town of Chief Peace. He
has a beautiful daughter." The Mouse Woman contmued asking
him, "Have you a little fat, tobacco, or a small piece of copper?"
The prince said, "Yes, I have fat, and tobacco, and copper." Then
the Mouse Woman said, "Ask the chief's attendants to spread a mat
in front of the chief and the chieftainess and the three uncles of his
daughter; and then throw the fat on the mat, and also the tobacco.
Then the small amount of fat will enlarge on the mats, and after-

BOAS] TSIMSIIIAN MYTHS 209

ward take the small <'0])pers and break them to pieces. Throw
these down also in front of the great chief and his wKe and the girl's
uncles." Thus spoke the Mouse Woman, and she went away.

Presently the prince said to the chief's attendants, "Spread two
mats m front of the chief, two mats in front of the chieftainess, and
two before each of the three uncles of the girl." The attendants
did as they were told; and the prince fu-st threw a httlefat on the mat
in front of the chief, and it became a great pUe. He also threw
tobacco on the other mat, and the tobacco became a great pile. He
did the same m front of the chieftainess and of the three uncles of the
girl. After he had tlirown down the fat and the tobacco, he threw
a piece of copper m front of the chief, and it became a large costly
copper. He threw down four pieces. Then he threw two pieces of
copper down in front of the chieftainess, and two each in front of the
three uncles of the daughter of Chief Peace.

^Vhen he had done so, Chief Peace said to his attendants, "Bring
down my only daughtei, and let her sit by the side of the pruice!
She shall become his wife." And the chief invited all his people,
and the prince was married to the chief's daughter. The girl loved
him very much, and his father-in-law loved both of them.

Sometimes the young man would go to get wood; but his father-
in-law would not allow him to get firewood, for he had many slaves
to do so. The chief gave to his daughter the two great slaves who
had brought the prince to his house to be the slaves of the young
couple.

One day the prince went around the island crying, for he felt home-
sick for his parents. Late in the evening he came back home to his
father-in-law's house, and he went right up to his bed and lay down
to weep. Then his beautiful wife came to him and asked him why
he was weeping, whether there was anythmg wTong between them
or between hun and her father. The man replied, "No, not so. I
am well satisfied with your father's kindness to me." Then he told
her that he felt homesick for his father and mother at home. The
piincess did all she could to comfort him.

On the following morning his father-in-law said, "Start the fire,
slaves!" They lighted the fire. Then he asked his daughter, " Wliat
makes my son-in-law so sad this morning?" The young woman
replied, "He longs for his parents." Then the chief said, "Oh, it is
not a very long way off. I shall send you back sooi\. Early tomorrow
morning I shall send my whole tribe out to hunt; and if they are suc-
cessful, I shall let you go day after tomorrow, and you will reach
home on the following day."

So on the following mornuig, quite early, all the people of the tribe
went out hunting; and when the sun rose in the east, they came home
one by one. Some brought whales; others, sea lions, seals, halibut,
50633°— 31 ETH— 16 14

210 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

antl all kinds of fishes. Wlieu they were all at home, they gave the
animals antl the fishes to their chief; and the chief iavited aU liis
people, to tell them that his son-ia-law was to leave the following
morning for his own native land; and he also said to his daughter,
"Wlien you have no food in -wmter, tell A'our husband to ask his
wood-carvers to make a good long cane six fathoms long of ash.
You will need six digging-sticks.' Also let them make a lai^e board
four fathoms long and two fathoms wide."

Wlien the feast was over, the people all went home, and on the
following morning they took down two large canoes. Both ends of
these canoes were carved in the form of the mouth of an animal, and
all the large flat^beamed canoes were carved with figures of otters.
Then the peojile took down to the canoes the whale blubber that they
had brought the day before; and when the two canoes were full of
whale blubber, the chief took hold of them by the stern and shook
them, and the whale blubber decreased in bulk. Then they loaded
the canoes with blubber of sea lions; and when they were full, the
chief took hold of them by the stern and shook them, and the sea-
lion blubber decreased in bulk. Next they loaded them with seal
blubber; and when the canoes were fuU, the cliief took hold of them
by the stern and shook them, and the seal blubber became less.
Then they loaded them with all kinds of fish, and so the canoes were
filled with many kinds of fishes. Then the people took down a large
board, put it across the two canoes, and spread garments of sea otters
over the boards. The two young people were made to sit on these;
and the cliief said to his daughter, "My dear, when you hear the
thwarts, the stern, or the bow of the canoes creak, or if they stop
going, then you must know that they are hungry, and you must feed
them with seal blubber. Feed the bow and the stern haK a seal each.
And when they have eaten your seals, whistle. " After he had given
this advice to her, he shook the two large canoes, and he whistled.
Then the canoes moved and went on rapidly toward sunrise.

They went a long way, then they stopped ; and aU t he thwarts, t he
bow, and the stern made a great noise. The princess said to her
husband, "Feed them!" The prince did so; and soon after he had
fed them, he whistled, and they went on. Four times the two canoes
rested on their way across the sea.

Eai'ly on the following morning it was calm and foggy. Then
they arrived in front of the village of Motlakahtla; and when the
fog vanished, the people of the village came forth, and, behold! the
large canoes anchored in front of the village.

The village people asked those in the canoes, "What kind of people
are you?" Soon the young man arose, and said, "Did not a prince

1 We call this a digglBg-stlck. In those days they were used for digging clams or digging the ground.
It was a pole sharp at each end. Sometimes they would also kill people with it. A clam-digging stick is
not very long, three or four feet, but the chief told him to make it sl\ fathoms long.— Henky W. Tate

iiuAs] TSIMSHIAN MYTHS 211

go away from home years ago, being angry ? "' Then all the people in
the village wore fuU of joy. Some cried, some shouted, and some
were amazed. They all went down to the beach to call the canoes
ashore; and when they came there, they took the blanket on which
the princess was seated and put it down at the edge of low water.
Then she stood near the stern of the two canoes, and all the people
carried up the fishes from the canoes; and when the fishes were all
out, the princess shook the canoes, and they were full of seals, and
they carried these up to the cliief's house. When the seals were all
out, she shook them again, and they were full of sea-lion blubber, and
the people carried this up to another house; and after they were
empty of the sea-Uon blubber, she shook them again, and they were
fuU of whale blubber, and the people of the village filled another
house with the whale blubber. Four houses were filled with pro-
visions which they had brought home.

After this the young people of the tribe took up the plank; but
before the young men took up the plank, the princess shook the stern
of the large canoes and whistled, and the canoes went back rapidly
to then' home out in the ocean.

The young men took up the plank with the prince and the princess
seated on it, lifting it above their heads, and put it down by the side
of the chief's great fire.

The princess Peace Woman wore a large plume behind her ear,
and she was always carrying her pretty little root basket from which
she drank water. She would not allow anj^ young man to fetch
water for her except her husband. As soon as her husband came in
from drawing water, she took off the plume and dipped it into the
water which her husband had just brought in, and the water dropped
down in clear drops. Then she drank it.

Now, the former wife of the young man tried in every way to talk
to liim, but he refused to do so; and his former wife tried to meet
him, but the young man would take his son along. Peace Woman
loved her husband's son.

Not many days had passed when the people of different tribes
gathered to buy food from the prince who had just come back. They
brought skins of elk, marten, and sea otter, canoes, raccoon skins,
and all kinds of goods to buy provisions, and the young man became
rich. Therefore he invited all the tribes and gave a great feast to all
the chiefs, and gave away property and food; and he gave a great
feast to his ov.'a tribe. Then all his goods were gone, and his pro-
visions were exhausted.

Just before full moon he told his father's wood-carvers to make
six digging-sticks, each six fathoms long. Therefore his six wood-
workers went, and each of them made one stick. Late in the even-
ing, when they had finished them, they came home. The princess

212 TSIMSHIAN MYTHOLOGY [eth. ann-. 31

examined the sticks that the woodworlvers brought. Each had done
his very best to make the best stick, and each brought a nicely carved
digging-stick into the chief's house. The princess refused them, but
she took the one made of ash.

On thefollouang moTTiing some more woodworkers went, five in all.
They made five digging-sticks of ash, and carved them as well as they
could. They took them to the princess, who examined them. Now
she had what she needed. The first time each of the woodworkers had
made his digging-stick out of other wood — one of spruce, another of
hemlock, another of fir, another of maple, another of yellow cedar.
Therefore the princess refused them. They were not strong enough.
The six digging-sticks of ash were red and strong and would not
break.

Early the following morning they arose, and her husband said to
his father's attendants, "Take my wife down to the low-water Une."
Therefore the young men took her down on the same plank on which
she had come. vShe took one of the long digging-stielcs and put it
down into the sand very deep. She took another one and put it •
down in the same way as the first one, and she did so with the rest
of the six sticks. Then she leaned on the first stick. Behold! there
was a large whale pierced through the back by the stick. She went
to another one, leaned against it, and it had speared a great sea hon.
She went to the next one, leaned on it, and there was a seal; another
one, and there was a large hahbut ; another one, and there was a
large red cod: and when she leaned on the last stick, there was a
great bullhead. After she had finished, the young men took her up
to the house. The people of the whole village carved the great
whale and cut off shces of blubber; and they carved the sea lion,
seal, halibut, red cod, and bullhead. They carried them into the
chief's house, and three houses were well fiUed.

Then all the tribes of the Tsimshian heard of it, and they all came
together to buy food; and the prince sold the whale blubber and the
sea-lion blubber and all the large fishes and seals; and when he had
finished, his father's house Avas full of elk skins and all kinds of goods.

On the following morning the young men carried her down again to
the low-water line. She was seated on the plank, and other young
men took down her digging-sticks. She put the first one very deep
into the ground, and then the other ones to the last one. Then
Peace Woman went to the first stick, leaned on it , and there was a
great whale. She went to the second one, there was another whale,
and there was a whale at each of the six digging-sticks. She put
down the six digging-sticks again, and another six whales came up.
Then she stopped. Now she stood an her board, and pointed out one
large whale, which she gave to her father-in-law, and one whale to
each of the four brothers of her mother-in-law (that is, to her Inis-

noAs] TSIMSHIAN MYTHS 213

band's uncles), and another one she gave to her mother-in-law, and
two whales she gave to her father-in-law's tribe, and two more to her
husband's tribe, and two whales she gave to her own husband.

Now all the people of the two tribes were busy with their own
food. Tlien the people came along to buj- provisions. The prince
cut one whale and sold it. Another one he cut to be given away to
the chiefs of all the Tsimshian tribes. Therefore when the appointed
day came, he made a great feast for the chiefs of all the tribes. He
gave away much property, and one lai'ge whale which was cut into
shces of blubber.

Now, one day before evening the princess said to her husband,
"Bring me some water!" So the prince took her root basket and
went. His former wife was sitting by the side of the water, watclaing
him secretly, and as soon as she saw him coming, she hid in the
bushes; and when the young man took the water, she rushed to
him from the bushes where she had been hiding, took hold of him,
and put both of her hands around his body, sa^nng, "^Vliat has made
your heart hard against me, my dear? Take pity on me! Just say
a word to me, and I shall be satisfied." The prince tried to escape
from her, lait she would not let him go. She held him, and finally
the 3'oung man took pity on her and spoke to her.' Then the prince
washed his water basket and went away quickly.

As soon as he came in, his wife took the plume from behind her ear
as she was accustomed to do. She put it down into the water, lifted
it up, and, behold! it was full of all kinds of slime. Therefore she
struck her husband in the face, and said, "Although you still love
your former wife, yet you come to get me." She poured out the bad
water, arose, and went out. Her husband followed her. She went
down to the beach, and lier husband went there also. She walked
out on the water, and her husband also walked along on the water.
The princess was walking on the "belt" of the water.^

Togeth(>r they walketl on that line; and when they passed the
islands, the princess said to him, "Go back to your former wife, lest
I look back and you perish!" However, the young man followed
her, running as fast as he could, and crying piteously as he was
running. Often he would try to put his hands around her; but he
could not do it, because she had become like unto a cloud. Again
and again she said, "Go back, lest I look back and you perish!"

Now, the young man saw the island of Chief Peace's village far
ahead. Again the woman said, "Go back!" but the man said, "No,
no, I will not go back, unless you come back with me."

Then the prmcess looked back at him, and at once he sank down
to the bottom of the ocean and died there. Then Peace Woman

' Original : Su-g-a'wun da sa-qa-fi'od su-p!a'SEm y!o'<>ta as nli'at, da wlla du'mgEt wil w.T,ldF.t.
- We call "belt" of the water a line that may be seen on the water when it is very calm.— Henry
W. Tate.

214 TSIMSHIAN MYTHOLOGY [eth. axx. 31

went on weeping until slie arrived at hor father's house ou tlio island;
and when she canio iu, she was weeping bitterly.

Her father asked her, " Why are you weeping, my dear daughter ?"
but she did not reply. Again the chief asked her, '' Where is your
husband, my dear daughter?" Then she told him that he had died
in the sea when she looJiR^ l?fl'p^ ^^ him. Chief Peace was full of
sorrow, because he loved his son-in-law; and after he had cried, he
rebuked her for ha'S'iug kilh^d her husljand. Therefore he ordered
his slaves to take down his long pole with the bag net at one end.
They did so. Then he said to his slaves, " Open the privy-hole between
the door and the fu-eplace." They opened it, and the chief took Ids
net-pole, put it down into the hole, and after a while he hauled up
the net. He had caught the backbone of his son-in-law. He let down
the net a little longer, and the head came up with the bag net. He
put them together in their proper places, and thenlet the net down again,
and he caught both arms. He let it down again, and he caught the
bands. Again he let it downi, and caught the legs. He let it down
once more, and he caught the feet. Thus the chief brought up all
the members of the body. He put them in their proper places;
and when he had put them in order on the wide plank, he leaped
over the body of his son-in-law; and after he had done so four times,
the prince arose, and the chief gave him agam to his daughter.

So the young princess was comforted, and she gave a great feast
to her people ; and she told them how well pleased she wsis %vith her
husband's relatives, how her father-in-law loved her as long as she
had been with him, and that also her mother-in-law loved her very
much, and that the whole family had loved her. Therefore her
father. Chief Peace, was glad, and so were all his people. The prince
said also, "I will not return to my owni home, but I will Uve here
with my wife and with ra>- father-in-law and my mother-in-law."

29. Sucking Intestines'

There was a great town at Metlakahtla, the town of the G-i-spa-x-
la'^ts, called the Red-Bear Village (Lax-mEs-o'l), in wliich a great
chief and cliieftamess and the chief's nephew were living. The young
man fell ui love with the chieftainess. She loved him very much,
and the young man loved her, but the chief did not know about it.
The yotmg man often went to her while the chief was away.

^\Jter a while she was with child, and the chieftainess resolved that
she would pretend to die on behalf of her lover. So they agreed on
this plan; and on the following day the chief tamess pretended to be
very sick, because she loved the young man better than her husband,
and she wanted to marry that young man.

She had not been sick many days when she said to her husband,
"When I die, bury me in a large box. Do not bui-n my body, but

' Notes, pp. 634, 7S1.

BOAS] TSIMSHIAN MYTHS 215

put my horn spoon in my collia, ami my marte.n l)lanket, and my
fish-knifo."

After a short time she prctemkHl to die. Then the whole tribe of
the chief assembled and cried for her. The people made a large box
to bury her. They put her into it, with t\v\> marten blankets and
one sea-otter garment, and also many dozens of Ijcautiful horn
spoons, and with her fish-knife. They put the cofhn on the tree on
the little island in front of the village. Now she pretended to be
dead.

For two nights the chief went to the httle island, and sat right
under the coffin in which the chieftainess was lying, and wept.
While he was there, he saw gi'ubs falling down from the coffui.
Then the chief thought, "Her body is full of grubs," and this made
him cry bitterly ; but actually the chieftainess in the coffin was scraping
her horn spoon with her fish-knife, and the scrapings of the horn
spoon looked just like maggots.

As soon as the cliieftainess was in the coffin, the young man went
to her every night while the village people were all asleep. He went
over to the little island, cUmbed the tree, and kicked the cover off
the coffin, sa>ang, "Let me in, ghost!" Then the cliieftainess would
laugh in her coffin-bed, "Ha, ha! in your behalf I am pretending to
make grubs out of myself." Then she opened the cover of the coffin.
The man went in and lay down with her. The young man always
went up to her every night, but the great cliief did not know about
it. He was still weeping, and no one could comfort him.

One night another young man went to the Httle island where the
chieftainess was, and was sitting with his sweetheart under the chief-
tainess's coffin. Then they saw a young man coming to the place
where they were. They recognized the cliief's nephew, who chmbed
up to the cliieftainess's coffin, kicked the cover, and said, "Let me
in, ghost!" and they heard the chieftainess laugh in her coffin. They
heard her reply, "Ha, ha! I am pretending to make grubs out of my-
self." Then they saw the young man going into the coffin, and
they heard them talking in the coffin. Before dayhght the chief's
nephew came out of the coffin.

Then they told the cliief what they had seen ; and he sent over liis
two attendants to watch the cliieftainess's coffin, and he gave them
this command: "If it is true, throw down the coffin." Therefore
the two attendants went to the island and watched the coffin; and
whUe the people of the village were asleep, they saw a man coming
over. They recognized the chief's nephew. He climbed the tree
to where the chieftainess lay; and as soon as he reached the top of
the tree, he kicked the coffin, sajong, "Let me in, ghost!" and they
heard the cliieftainess laugh, and reply, "Ha, ha! I am pretending to
make grubs out of myself on your behalf." The attendants heard

216 TSIMSHIAN MYTHOLOGY [etii. ann. :n

them talking in, the cofSn; and at michught, when everything was
quiet and they knew that they were asleep, they climbed the tree,
threw down the large colEn, and the body of the chieftainess burst,
and the chief's nephew also was killed.

When the men camer down, they saw a baby boy among the intes-
tbies of his mother. They went back to the chief's house and told
him that it was true, and they also told him that the child was ahve.

Then the chief ordered them to brmg the child to him, so they
brought the cliild to him. It was sucking the intestines of its mother;
therefore its name was Sucking Intestines. Then the chief took a
good female slave to be its nurse. The child gi-ew up in the cliief's
house, and the chief loved the little boy very much. When he was
able to walk, he would go very often to the httle island to get chewing-
gum from the spruce trees, for he liked chewing-gum very much.
He got it from the same spnice tree on which his mother's cofhn had
been placed when she pretended to make maggots out of herself.

The chief took him over to the island, and burned some gum for
him to let the child have the chewing-gum. He did so many times,
going with his slaves.

One day the boy walked over to the island alone to take gum from
the same spruce tree on which Ms mother's cofRn had been. Ho hked
best to be on the little island where he was born, and played
around there almost every day, and the slaves would take liim over
to the island. He became a beautiful boy, and the cliief loved liim
more and more every day.

One day the boy said to liis father, "Let us go to the httle island
and burn some gum!" So the chief went with him, together with
some of his slaves. Then the chief ordered his slaves to burn off the
gmn, and they chd so. The chief was sitting near the spruce tree,
wliile the boy stood in front of him. Then a flame of fire, hke a
tongue, took the boy away from the chief, and the boy was burned
to death. The chief mourned again, for the fire had swallowed up
the boy. This is the end of Sucking Intestiaes. Nowadays we stiU
caU the httle island Where She Pretended To Make Grubs Out Of
Herself.

30. Burning Leggings and Burning Snowshoes'

There was a tribe, and a great chief was married to a chieftainess.
He loved her very much. After a wliile he was agam ui love with a
young woman, and he expected her to be his wiie. He loved her
better than his first wife, and therefore his first wife was very jealous
of his new love.

The young woman had four brothers who were hunters. Every
year they would come down to visit their brother-in-law, and brought
\vith them provisions to their dear sister. Therefore the chief loved

1 Notes, p. 781.

lioAs] TSIMSHIAN MYTHS 217

them very much. Then liis lirst wife was very jealous of the young
woman, and she tried in every way to find faidt with her.

Finally the yoimg woman gave birth to a boy, and the chief loved
her very much. The first wife was still trying to find fault with the
young woman. The child was gi-owing up, and began to creep about;
and the chief loved the child's mother because she had borne a cliild.

One day the four brothers came down agaiu to visit their only
sister, the chief's wife, and brought her rich food — dried meat and
fat — and the chief welcomed liis four brothers-in-law. After they
had been there some time, the chief asked the eldest of his brothers-
in-law kindly tt) gamble with him, and they played together on the
gambling-mat. The eldest brother took out a small leather bag
from his gambling-bag, containing red ocher, which they used in those
days to paint their faces. Pie took it out of his gambling-bag and
put it on liis face. Now, the first wife of the chief saw this, and she
called a slave-girl, and sent to the man who had the red ocher. She
asked the slave-girl to teU him that she wanted some of the red ocher,
and she promised to meet liim beldnd the house. Therefore the
slave-girl went to the eldest brother and told him what the chief-
tainess wanted; but the young man said to the slave-girl that he
did not want to comply and to do a wrong to liis brother-in-law, so
the slave-girl went back and lepeated to the chieftainess what he
had said.

The chief taiaess sent the slave-girl again to tell him that she wanted
some of the red ocher, and that she would meet him outside right away.
The slave-girl went again and whispei-ed to the young man, and
i-epeated to him all the cliicftaiuess had said. Then he said, "I wiU
give part of the red ocher to her, but I will not meet her;" and he
gave half of liis red paint to her through the slave-girl.

The woman took it, went out, and put the paint on her face. Then
she came again, and went to where her husband was sitting with his
young wife, in the rear of the house. She said, "Look here! Look
at my face! Your brother-m-law mocked me and just put the red
paint on my face.'" Then the cliief became very angry; and he said
to liis attendants, "Shut the door, lock it, and slay the four brothers
in there, and throw them behind my house, outside." Therefore
his attendants killed them and threw their bodies beliuid the chief's
house, as he had ordered them to do. Then the young woman went
every morning to mourn for her four dear brothei-s, and the chief
now loved his foiTuer M-ife most. The chieftainess was very glad
now, because the chief loved her moi-e than his young wife. The
young woman woke up very early, and carried her child along, going
behind the chief's house, where the bodies of her dead brothers were;

1 Original: Ni^ gwawa'(?) niat am nErEnu(?): at tia-wila'gudu Jgu-q!ala'ntk a'nEsgat a k!a'i, am-t!a'-
IdEda mEs-a'ust a tsla'lut, ada da'mxdut a giviot.

218 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

and she mourned there until evcninj^ every day. She would never
eat any tiling. She did so often.

After the chief had killed her brothers, ho called all the young
men of Ms tribe into lois house, and they had fun in liis house every
eveiung. The young men would shout for joy in the chief's house,
while the poor sister was crying every evening over her dear brothers'
bodies. Now, the cliieftainess was seated close to the chief when he
was sitting in front of the large fire, while the young men were playing
at the other side of the fire.

One day the chief said to the young men who were playing, "When
you see that woman (meaning this younger wife) come in tonight,
take a cedar-bark rope and trip her, so that she may faU. "

Late in the evening she ceased her wailing, and came in at the
door with her child on her back. She came in; and when she came
close to the cedar-bark rope, the young men held it tight, so that she
almost fell over it. Then all the young men shouted and laughed
at her, and the chief and his first wife also laughed at her. The poor
mourning woman with the child on her back crept to her bed in
the corner of the chief's house.

Very early the following morning she went out again, and waOed
all day as she had done before. She was almost in despah because
they had mocked and laughed at her late in the evening. Wlien she
came in late at night, the young man tripped her feet again with the
cedar-bark rope, and she fell; and they all laughed at her while she
crept to her bed, her heart heavy with sorrow. She was weak, for
she had not had anythmg to eat since the time when they had killed
her brothers.

Early the following morning she went out again. She wished only
for one thing; namely, to die. Therefore she went there often. In
the evening, as soon as the sun went down, after she had been weeping
bitterly all day, she opened her eyes, and there was a flash of lightning.
She looked, and, behold! a handsome young man stood by her side,
who said to her, ' ' Wliat ails you ? ' ' — ' ' O Supernatural One ! the reason
why I weep is my grief for these, my four slain brothers, whom they
have thrown out here. So I go every day to mourn for them; and
besides this, they made fun of me, trippmg my feet with their cedar-
bark rope; and they all laugh at me, by order of my husband, and his
chieftainess. Sometimes I am faint with sorrow."

Then the Supernatural One said to her, "My father the Sun sent
me down to find out what has happened. He was displeased to hear
your voice every day. Take my leggings and my snowshoes and
also my moccasins. " He made them into one bundle and tied them
together. Then he ordered her to throw them down in front of the
chief. He continued, "Then say to him, 'See what happens to the
leggings and snowshoes of those whom you have murdered!' A

BOAS] TSIMSHIAN MYTHS 219

flash of lightning will proceed from them. Then he will call all of his
people into his house to let them know what has become of the
k'ggmgs, snowshoes, and moccasins of the four brothers whom he
had killed a few days before, and to tell them that a flash of lightning
had proceeded from them. All his wise men will not be able to
understand it; and only one very old man, who lives at the end of
the village, and whose name is Disbeliever, will not come when he
is called the first time. He is ]>lind, and therefore he can not come.
Then the second time the chief will send some young man. I will
transform myself mto the old man Disbeliever. I shall meet the
young man on my way. They will take my hand; and when you
see me coming into the house, you must run away, lest you be con-
sumed with the rest. " Thus spoke the Supernatural One to her.

So she took the bundle made of the leggings, the snowshoes, and
moccasins, and went in haste before it was dark. The chief heard
that his wife had stopped wailing very early, and he wondered about
it. Then he told the young men who wore ])laying in his house rot to
trip her with the cedar-bark rope. Wlion she came in, aU the young
men were quiet. She walked on straight to her cruel. husband, who
was seated in the rear of the house, with his first wife leaning against
his side, glad and happy. The brave woman went to them and
threw the bundle down in front of them, saying, ' ' See what has hap-
pened to the leggings, snowshoes, and moccasins of those whom you
have murdered!" Then there was a flash of lightning, which fright-
ened the chief. He trembled, and said to the young men, "Call all the
people of the village, from the old men down to the small children,
and from the old women down to the little girls. Let no one remain
outside!"

Therefore they went around to every house and called all the
people, in accordance with the order given by the chief. Wlaen all
the guests were in, the chief told them what had happened to the
leggings and snowshoes of those whom he had slam a few days pre-
viously, and he explained to his people what his wife had said when
she threw the bundle down m front of bun, and how a flash of light-
ning had proceeded from the bundle; and he said to his wise men,
"Explain to me the meaning of this!" but nobody could explain it.
Some of them did not believe him, and some were astonished; still
there remained • one very old man. Disbeliever by name, and it
occurred to some of them that the old man Disbeliever still remained
outside. Therefore the chief sent for him. The young men went to
his house and told hun what had happened to the leggings, the snow-
shoes, and the moccasins of those whom the chief had slain a few
days before. Then the old man laughed, and said that theleggmgs and
snowshoes of the ghosts were becoming a flash of lightning; and he
continued to laugh, saying, "No, no! Never since the world began

220 TSIMSHIAN MYTHOLOGY [bth. ann. HI

have I heard of such a thing as what you have told me. No, dear,
no! I do not believe what you have said." The young men dis-
pleased the old man, who said, "No, I won't go thei-e! Nonsense,
nonsense! That is all." They told him that the chief wanted him;
but he said, "No, I will not go. I am not well tonight. " Therefore
they went back to the cliief's house, and they told liun that Dis-
believer had made fun of them. (The people named the old man
Disbeliever because he did not believe what the peojile would teU him.
Therefore they gave him the name Disbeliever.)

Therefore the great chief was enraged, and said, "Brmg him in
quickly!" The young men went a second tune; and while they were
on then- way, they met him. They asked hun, "Is that you, Disbe-
liever?"— "Yes, I was groping my way along." They took him l>y
the hand anil led him into the house up to the chief and his wife.
As soon as the old man came in, the mourning woman took her child
on her back and went out unobserved. Now Disbeliever said, "Let
me feel of the bundle!" They took his hands and guided them to
where the bundle was. Nobody had touched it before, because they
were all afraid lest they should be consumed by the lightning. The
chief repeated the words that his wife had said to hun. When the
old man felt of the bundle, he laughed again, and said, "I do not
believe that the leggings and snowshoes and moccasins of the ghosts
became a flash of lightnmg. I never heard of such a thing happen-
ing since the world began. No, no, no!" Then he opened the bun-
dle, took the leggings by themselves, sajring, "Now, leggings, let a
flash of lightning proceed from you!" At the same time he struck
the ground with the leggings. He took up the pair of snowshoes
and struck the ground with them, and said, "Now, snowshoes,
burn! — Now, moccasms, let flashes of lightning proceed from you!
Oh, what nonsense!"

The cliief took a Uttle comfort when the old man took up the
leggings. Then the old man put them on. He also put on the snow-
shoes, and leaped first before the cliief, who was sitting by his side.
He struck the snowshoes one against the other, and ran around the
fire that was burning in the center of the house.

All of a sudden a flash of hghtning proceeded from the leggings and
snowshoes and moccasins, and the house and all the people in it were
consumed. Not one escaped from it.

The woman was sitting where the bodies of her brothers were; and
the supernatural being came to her again, and said, "Lay out the
bodies of your brothers in good order." She did so, and then the
supernatural being jumped over the eldest one first. He did so four
times, and the eldest one arose. The supernatural being stepped to
the second brother and jumped over liira four times, then the second
brother arose; and the supernatural being did to the tliird one the

BOAS I TSIMSHIAN MYTHS 221

same us he had done to the two others, and the tlurd one arose; tlien
he stepped to the youngest one and jumped over him four times, and
the youngest one arose from where he had been \ying dead. The
supernatural being wore his own leggings, snowshoes, and moccasins
when he jumped over the dead bodies of the four brothers, and so
they arose from where they had been lying dead. Therefore the
woman Was much pleased to see her brothers ahve again. She went
to tlie place where the supernatural being stood, but he disappeared
from their sight.

Then the four brothers went down to the village, accompanying
their sister. They saw the desolation of the village. They went to
where the great chief's house had stood, and there was only a heap
of bones and of ashes on the ground where the people had lieen
assembled in the chief's house.

After they had been there for a while, they started for their own
liome in the mountains, taldng their sister along, and they still Uve
in the mountains. We call their village TslEtsIa'ut.'

31. HakIula'q -

There was a village way out at sea near the great ocean. In front
of the village were two islands. The first one was large, the second
one smaller than the first. The first island was the town of the sea
otters. The sea otters lived at the foot of the trees on the large
island, and so it was on the next smaller island. There were many
sea otters on the two islands.

Between the two islands a child was floating. So it happened
that if any one tried to go to these islands, he saw a beautiful child
floating on the water. The canoe went toward it, and they took the
child aboard; and whenever they camped on the large island, a
monster (Hak!ula'q) would come out of the water and ask for her
child. vShe would say, "Who stole my child?" Then a storm and
high waves would strike against the high rocks on that island, and
the island would become covered with foam, and the people would
die there. The same thing happened for many years, and many
people died there generation after generation. The people had no
power to Idll the monster. The whole village was in mourning, for
their young men had almost cUsappeared. Only old men now re-
mained in the village. Two or tliree canoes were lost every day, of
those who tried to kill the child and the woman but could not do it.

1 Possibly the descriptiou of a pantomimic danco gi\'en to me at Kinkolith (G-in-go'lLx), on Nags
River, refers to tliis tale (see Boas 1, 1N95, p. 52): "In one ceremony two men dressed like Ts!Ets!a'ut
hunters appear. Suddenly the noise of thunder is heard, and dowii tlirough the roof comes a person
dressed in eagle skins and wearing the mask of the thunderbird. The hunters shoot at the bird. At once
there is a flash of lightning and a clap of thunder. One of the men falls dead, and the other one escapes.
The fire is extinguished by water which wells up through a tube of kelp that has been laid imderground
and empties into the fire. At the same time water is throwTi on the spectators through thereof. This
performance is accompanied by songs of the women, who sit on three platforms in the rear of the house.
The song relates ^o the myth which is represented in the performance."

- Notes, p. 783.

222 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Therefore the whola viOago assembled to talk about the monster
that was destroying all their young men, and they agreed to make
war against it. So one day they prepared their weapons, and made
ready to go out against the monster and its child. On the following
day they went. Part of the people went to battle against the monster,
and the rest remained in the Aallage.

When the party arrived at the place where the child was floating,
they did not find it. So they came to the large island, and there they
saw sea otters running about. They hunted them and clubbed a
great number. They nearly forgot their grief, because they had
slain so many sea otters. It was very calm that day, and before
evening they loaded the canoes with the sea otters; and while on
their way back home, between the two islands they saw the child
floating on the surface of the water.

Then a violent man said, "I will Icill the chikl to revenge the blood
of my relatives!" and they all agreed. He took up his spear and
thrust his spear right through the heart of the floating child; and
when he took the spear from the body, the monster came up from
the water, and asked, " Wlio kiUed my only child?" The man who
had killed it said, "I killed your child, for you destroyed all my
family." Then the monster shouted and cried aloud. A great
whirlpool opened and swaUowed the canoes. The first canoe went
along very fast, so that the whirlpool could not catch it. The crew
brought the sad news to the people who remained in the village.

Then that part of the people who had remained in the village made
ready to fight the monster. On the following day they went; and
when they arrived at the same place (that is, between the two islands),
they did not see anything on the surface. They went right ahead
until they arrived at the large island; and they saw that the land
was full of sea otters, but they did not paj' any attention to them.
They came back soon. On their way back they saw a child floating
there. Then the two canoes went on (?), and the two harpooneers
took up their spears and tlirust them through the body of the cliild.
The monster came up and cried for her child, whose body was torn
by the spears. She said in a low voice, "Why did you kill my
child?" and the harpooueei-s of the two canoes said, "Wliy are you
killing all om- people ? You have Idlled the greater part of our tribe."
Then she shouted as loud as the roUing thunder. A whirlpool opened
and drew in the canoes, but the two canoes the harpooneers of which
had the child's body at the end of their spears could not be swaUowed
by the whii-lpool. Then the monster seized the bow of each canoe
and took them down to the bottom of the sea and destroyed them all.

Now only one young cliief remained in the village, with his i.wo
nephews and his niece and the mother of these two young people.
The young chief thought how he could overcome the monster of the
sea. One day he said to his two nephews, "Let us build a good swift

BOAS] TSIMSHIAN MYTHS 223

canoo, and let us try all Idnds of trees!" and when he was cutting
down the tree, two young men, who were also his nephews, came to
him. Now there were four young men, two women, and the cliief.
They made a good-sized canoe; and when it was finished, they
steamed it, and it was very good. Therefore they took it down, and
went in it against the rolling waves. They were paddling hard, and
the canoe was broken by the waves. They went home, broke it all
to pieces, and threw the pieces into the fire.

Then they made another canoe of a spruce tree. It was better
than the one they had built before. When it was finished, the chief
went to test it on the sea. They went out; and while they were on the
sea, they went against the rolling waves made by a great storm. The
waves struck the canoe, and soon it broke. They went home and
broke it all to pieces.

Then they made a new canoe of yellow cedar, better than the one
they had built before. "When they had finished it, they took it
down, and went again against strong winds wliich raised moun-
tainous waves. They struck it and broke it. Then they went
home, broke it to pieces, and tlirew the pieces into the fire.

The chief tried all kinds of trees. Last of all he tried the yew tree,
whose wood is very strong and hard. They built a better canoe than
any of those before; and when they had finished it, they tested it on
the stormy sea. Then they came back home safely.

Then the young chief ordered liis four nephews to gather all kuids
of food. On the following day he loaded his strong canoe with all
kuids of provisions, and they started. The young women were
with them. Theh- yew canoe was faster than a flying bii-d. They
went along between the two islands, and soon they arrived at the
place where the floating child was. Then the young chief said,
"Just pass close by the floating cliild!" They did as the chief had
ordered them; and when they were passing neai- by, the chief took
the child's foot into the canoe, and said to his companions, "Pull
hard!" and they paddled as hard as they could, and reached the fii-st
island. Then they hauled up then- canoe right in the woods, with
the child and everything m it.

As soon as they had carried up theu- canoe, the monster came out
of the water m front of them, and said, "Give me my child!" The
cliief repUed, "Wliei'e are' all my people whom you destroyed? I
will not let your child go." The monster woman said, "Give my
child back to me, or I will overturn the island on which you camp."
The young chief replied, "Where are all my people whom you have
destroyed?"

In the night the island rolled over and over slowly; but they aU
went aboard their canoe, and the canoe floated above the island.
On the following morning, when the rolling of the island ceased, the

224 TSIMSHIAN MYTHOLOGY [ETii. ANN. 31

canoe rested on top of it; but all the trees of the island were swept
away, and notliing but bare rock remained. There was no way to
escape from the island.

The monster was still pleading for her chUd, but the young chief
contuiued to ask for his people. Not many days passed before the
child died. Then the monster woman stopped asking for her cliild.
The young chief was still on the island, and he was there for a long
time with liis companions. The chief still counted the days of liis
work.

One night about midnight the eldest one of the young men com-
pelled his sister to have intercourse with him. The next morning
she asked him to go with her to the beach. There the young woman
took the skin of a white weasel and tied it on the back of the head of
her brother. She said to him, "Go on and fly out to sea, that all the
people may see you ! ' ' For that reason the male sawbill duck is wliite
on the back of its head.

When the days that the young cliief had counted were at an end,
he said to liis nephews, "Let us try to go to ouv empty village!"
Therefore they let theu- canoe slide down on the side of the rock;
and as soon as they reached the water, they paddled away hard.
Soon they saw the monster sound asleep floating on the sea at the
same place where the cliild had been floating. Therefore the har-
pooneer said to his companions, "I will take her into my canoe."
They went toward her, and the chief took her by the tail and thi'ew
her into the canoe. Then they pulled away as hard as they could;
and when they had gone a short distance, the gi-eat whirlpool opened
behind theii- swift canoe, but they paddled away to the shore. Soon
they came to their old village. As soon as they arrived there, the
monster woman died. They took her ashore, and the dead child.
They took her into the house with her child and hung them up iiiside,
one on each post. On the following day they all went aboard again
and went to theu' village.

Then the whole village was asth, and the chief invited them into
his house; and when they were all in, the chief of the village let the
people dance and served his guests with food. After they had eaten,
the eldest nephew of the chief said that his imcle wanted to marry
one of the village chief's relatives. The latter invited his people to
tell them what the young chief said. Then the old people of the vil-
lage chose one of the old chief's nieces, a good-looking j^oung princess.
They gave her to the young chief to be his wife, and the whole village
gave him all kinds of food, costly coppers, and elk slcins. Then they
went home to their own village.

The three nephews of the young chief wanted to take wives in the
same village ; and one day they went to the same village where the
uncle had married, and they presented to the uncle of the young
chief's wife and to all her relatives the skin (?) of the child of the

BOASJ TSIMSHIAN MYTHS 225

sea monster, and he gave his wife's uncle the yew-wood canoe, and
he gave to her father many costly coppers. He also gave presents
to all the relatives of liis wife. Then all his nephews married there,
too, and his niece married the old chief's son, and thus the empty
village was peopled agam. The young chief took the monster woman
for his crest. He killed the two monsters, and the island was free
to those who wanted to hunt sea otters. Therefore the young chief
became great among his people.

32. The Prince Who Was Deserted^

Once upon a time there was a great town of the G'id-wul-g'a'dz
tribe between !Metlakahtla and Port Simpson, where there is a great
sandbar in front of Kumalgo. There was a great chief there, and
his four brothers-in-law. He had an only son. The prince did not
eat, but was only chewing dried kidnej'^ fat. He was sittmg on top
of his father's house, and made arrows all the time. He did so every
day; and when the humpback salmon arrived in the rivers, his
father's people went everywhere to catch sahnon, and dried them
for winter use. The prince and his little slave also went to the Uttle
rivers in the great bay, and caught many humpback salmon and took
them home. They unloaded the canoe on the sandbar in front of
the village, and in the mornuig the eagles would gather and eat all
the humpback salmon. He did so the whole summer; and when the
eagles were fat, then- feathers dropped out on the sandbar, and the
prince sent down his httle slave to gather the eagle feathers. The
little slave went down and brought to his young master the eagle
feathers, and the prince was very glad. He liked to feed the eagles
with the salmon, because he wanted their feathers. He made many
boxes full of arrows; and he used the eagle feathers, which he fastened
to the shaft, so that the arrows were very swift.

Now the salmon-run was over. Summer had passed, and whiter
came, and the people had used up aU their salmon, and all the dif-
ferent kinds of food were nearly gone. Then the prince's father, the
chief, was much displeased with his son because he had fed the eagles
in the summer durmg the salmon-run. Therefore the great chief
sent his wife to his four brothers-in-law. He gave them this advice:
"Let none of mx sons' uncles take pity on him when he comes to
their house, starving and hungry, for he has always been feeding
the eagles during the past summer. Let the eagles feed him now!"
Thus spoke the chief to liis wife. Therefore liis wife went to her
eldest brother's house, and she told him what her husband had said.
Then her eldest brother said, "I will do so." She went to her second
brother and told hini what her husband had said. She went into the
house of the thkd and foiu-th brothere and told them the same.

■ Notes, p. 783.
50633°— 31 ETH— 16 15

226 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Every morning during this hard whiter the great chief said to his
ovm nephews, "Wake up and make a fire!" Then all the people in
his house arose, and would sit around the fire. They ate little food,
but his son was sitting there just chewing a little fat which he held
in his mouth. His parents did not give hmi even a little food,
because his father was angry.

One day the prince felt sad on account of what his father and mother
were doing to him. Almost every morning his father said to him,
"My son, go and feed the eagles with your salmon!" The young
man was always crying. Therefore he went to his eldest uncle's
house. As soon as he entered, his uncle said to his young men,
"Spread the mats by the side of the fire!" They did so. "Now let
mynephewsiton them!" He said to his wife, "Now feed my nephew!"
So his wife took a nice dried salmon, roasted it by the fire, cut it, put
it into a wooden dish, and the young men placed the dish before the
prince. Then his uncle arose from his seat; and when the young
prince stretched his hand toward the dish to take the roasted salmon,
the chief took the dish with the roasted salmon away from him, and
said, "Oh, let those eagles that you fed last summer feed you now!"
Then he ate it with his wife. Therefore the young man was very much
ashamed on account of what his eldest uncle had done to him. He
went out crymg and sad.

On the following day he went to his second uncle's house; and as
soon as he entered, his uncle said to his young men, "Spread the mats
alongside of the fire!" They did so. His wife roasted a salmon,
cut it and put it into a dish, and placed it in front of her nephew;
but before the prince could take the salmon, his uncle took it away
from him, and said, "Oho! this one who fed the eagles shall not eat
this good salmon." He ate it with his wife. Then the prince was
very much ashamed, and went out crying.

On the following morning ho went to his thii'd uncle's house, sat
down on one side of the fire, and his uncle's wife roasted a dried salmon.
After she had cut it, she put it uito a wooden dish and placed it in
front of the young man; but before he could take the dish, his uncle
took it away, and said, "Oho! this one who fed the eagles shall not
eat this good salmon." Then the boy went out crymg bitterly. He
lay down on his bed and cried the whole night.

The following morning he went to his youngest uncle's house. As
soon as he entered, his youngest uncle said to his men, "Spread the
mats alongside of the fire!" They did as he had ordered them. His
youngest uncle was crying with liLs wife while his nephew was sitting
there. When they stopped crying, he said to his nephew, "I have
heard what these bad men have done to you. Your mother came
here the other day, and told us that your father wanted us to treat
you badly. That is the reason why they ill-treated you; but I do

BOAS] TSIMSHIAN MYTHS 227

not want to treat you that way." After he had spoken thus, he
asked his wife to roast a salmon. She roasted it and placed it in
front of him ; but he did not take it at once, because he thought they
would take it away from him. Biit his uncle said, "Eat the salmon,
my dear nephew!" So he took it and ate, and they gave him many
kinds of food. At midnight he went home well satisfied.

Early the next morning his father said to his slave, "Go out and
order the people to move up to Nass River!" Then the great slave
ran out and shouted, "Move away tomorrow, great tribe!" The
people made ready to move, and on the following morning they left
the chief's son by order of the great chief. His youngest uncle's wife
left one dried spring salmon and a bucket of crabapples and his little
slave with him. They also left all his boxes of arrows with him, and
some fire and half a small bucketful of grease. Now his people
started and went to Nass River.

When all the people had gone away, the prince gathered some old
boards and pieces of cedar bark. With these he built a small house.
He gave the little slave a little salmon and crabapples mixed with
grease. Early every morning he went out and made more arrows,
and would sit outside the house.

The tide- was very low, and then he saw an eagle that screeched on
the beach. He called his little slave. "Go down to the beach and
see why the eagle is screeching there!" So the slave went down to
where the eagle was sitting ; and when he reached the place, the eagle
flew away. Behold! a trout lay on the beach. Then he shouted with
all his might, and said, "There is a trout here, my dear!" So the
prince said, "Take it up ! " The slave carried it up to the prince, who
ordered him to roast it. The slave roasted it; and when it was done,
he said to his little slave, "Eat it all!" The slave did so.

Early the next morning the prince went out again and saw many
eagles that were screeching on the beach. He sent his slave down.
The slave ran down, and, behold! a large bullhead was lying on the
sand. He shouted again, and said, "There is a large bullhead here,
my dear!" The prince said, "Bring it up here!" The slave took it
up, and they steamed it in a hole m the ground. The little slave ate
of it, but the prince did not eat any.

For several days the eagle gave them trout and bullheads, which
they dried. Then they had enough to eat. One morning he went
out again, and he saw many eagles come down on the beach, where
they were screeching. He sent his little slave down. He ran down
again to look, and, behold! a silver salmon was on the sand. Again
he shouted, and said, "There is a silver salmon, my dear!" The
prince ordered him to take it, and he carried it up. The prince cut
it and roasted it and ate a little. They did so for several days, and
they dried the salmon.

228 TSIMSHIAN MYTHOLOGY [bth. ann. 31

On the following day the prmce went out agam, and he heard the
eagles screaming on the beach. He sent his little slave down. The
slave ran down, and, behold! a large spring salmon was on the sand.
The slave shouted, and said, "There is a large spring salmon!" The
prince said, "Take it, take it!" So the slave took it up. It was
very heavy ; and when he was halfway up, the prince went down to
help him carry it. The prmce split it and dried it. They did so for
many days, and his house was full of dried fish.

Another morning he went out, as usual. Behold! there were many
eagles down on the beach. He sent his slave down, and, behold ! there
was a great halibut on the sand. The slave shouted, and said,
"There is a large halibut here, my dear!" The prince said, "Take
it!" but he could not drag it along. When he told the prince that he
could not drag it, the prince himself went down, and he dragged it up.
He cut it and dried it.

Another morning the prince went out, and he heard the eagles
screechmg on the beach. There were a great many eagles there.
So he sent down his slave; and when the slave came, he saw a seal.
Then the slave shouted, "Here is a great seal on the beach, my dear!"
The prince said, "Take it!" The slave could not carry it, and so
the prince went down and dragged the seal up to his camp. He cut
it and dried it. Now one house was full of all kinds of fish. Because
the prince had fed the eagles the past summer, they now gave him
this food. Tliey did so many days, and every day a seal was on the
beach. He dried them all.

One morning the prince went out, and, behold! there were many
eagles down on the beach. He sent his slave down; and when ho
came there, behold! a large sea lion was there. He shouted with
all his might, "Here is a great sea lion, my dear!" and when the
prince heard that there was a sea lion, he went into the woods, took
cedar twigs, twisted them, and joined them together; and when he
had thus made a rope, he went down and tied the large sea lion to the
shore; and when the tide rose, he and his slave hauled it up on shore;
and when the tide turned, it was on the beach. The prince carved
it and dried it. Now one house was full of dried seal meat, and
he had another house full of sea-lion meat. Tlie sea lions are very
large and have much meat and fat. They did so many days, and
two houses were full of sea-lion meat and fat.

Now the people who had left him were dyuig of starvation on Nass
River; for no olachen had come, and they had no food.

Another morning the prince went out agam, and there was a great
number of eagles far out on the water. They were flying ashore
with a great whale, and they landed there. Therefore the prince
and his slave went into the woods and took many cedar twigs, which
they twisted the whole day long. They tied the great whale to the

BOAS]

TSIMSHIAN MYTHS 229

shore. On the following day they cut the bhibber and carried it into
a large house. They filled three houses with it, because the whale
was very large. They did so several days. Now they had ten great
whales. They had cut sLx whales, and four remamed on the beach.

The prince went out, walking around the whole village. All the
houses were fuU of blubber. He was thinking of his uncle who had
pitied him while he was hungry. Therefore he called a guU and asked
it to let him have its skin. So the gull lent hun its skin. He put it
on and took a small piece of boiled seal meat and flew away to Nass
River. When he arrived there, he saw many canoes trying to catch
olachen with their bag nets, but they could not catch many. The
prince flew over the canoes, trying to find one of his relatives among
the canoes. At last he discovered his father's slaves in one of the
canoes. He flew over it.

A slave-woman was sitting in the stern, while her husband and
others were managing the nets. The gull was flying over her head,
and dropped down a piece of seal meat to her. The slave-woman
took it and put it into her glove, and she then saw the guU fly away
down river imtil she lost sight of it.

In the evening, when the fishermen came home, and when all the
people were in bed (the slave families live in one corner), the slave-
woman told her husband that the gull dropped a piece of half-dried
seal meat to the place where she was sittmg in the canoe. Therefore
the man had a little of the seal. She also had a little, and gave the
greater piece to her child. The child was glad to get the seal, and
swallowed it and choked. The child almost died because he swallowed
it whole; and the child's mother put her fingers into the child's
mouth, trying to take the piece of seal meat that was choking the child,
but she coiild not do so, because she had short fingers. Therefore the
chieftainess inquired what was the matter with the child. The slave
said, "We do not know." The chieftainess said, "Bring the child
here to the fight of the fire, so that I may know!" They did so, and
she said, "Something obstructs its breath." Therefore the chief-
tainess put her long fingers into its mouth, and she felt something.
She took out the piece of boiled seal meat. Behold ! there was a piece
of seal meat. Then she asked the slaves where they had gotten it,
and she told her husband the chief about it. Therefore the chief
asked the slaves where they had obtained the dried seal meat, and
the mother of the child told the chief how the gull had dropped the
piece of seal meat into the canoe while they were out fishing. The
chief asked, furthermore, " Wliere did the gull go after it had dropped
the seal into the canoe ? " and the slave-woman said, " It went straight
down river."

Therefore the great chief said, "Call all the wise men, and I will
ask them what they think." So the gi'eat slave called all the old

230 TSIMSHIAN MYTHOLOGY [eth. ann. 31

men to the chief's house. He asked for their opinion, and they said,
"We believe that your son must have been successful." Therefore
the chief wanted to send a canoe on the next day to look for him.
On the following morning they started, and before evening they arrived
in front of Port Simpson. Behold! the surface of the water was
covered with grease. They paddled along, and when they came to the
place where they had left the prince, they went ashore. Behold !
they saw a great many bones on the beach; and the sand smelled of
grease in front of the old village; and the houses were full of dried
salmon, hahbut, dried seals, sea lions, whale blubber; and four great
whales were on the beach. They were surprised, and wondered on
account of all the prince had done.

When the piince saw the canoe coming to his town, he went out,
and would not allow them to come ashore; but they asked him to
take pity on them. So after a little while they landed. Then they
ate dried salmon, dried halibut, dried seal meat, dried sea-lion meat,
and whale blubber; and when they all had had enough, the prince
ordered them, and said, "Don't tell my father that I have plenty
to eat! Tell him that I died long ago; but I want you to stay here
two days and eat as much as you can, but don't take anything home
with you. Tell my youngest imcle that I want him to come home
soon. I will give him one great whale that is lying here on the beach;
but I don't want my father and my mother here, nor my three elder
uncles, who made fun of me at the time of the famine, nor any of
my father's people; but I want all the different tribes to buy my
provisions which you see in all these houses."

Then he sent them back; and when they arrived at home on Nass
River, the slaves landed in the evening. They went up to the house
of their master. The chief asked them, "Is my son still alive?"
They replied, "Yes, he is still alive;" and the slaves said further-
more, "Your son, whom you deserted there, has plenty to eat.
There is no room for all the meat and fat, for the dried trout, salmon,
spring salmon, seal, sea lion, and dried halibut. Many houses are
full of whale blubber, and all the houses are full of meat and of fish
as well, and four great whales are on the shore, and a great many
boxes are fuU of grease, and the whole surface of the water is covered
with grease. The prince has succeeded in getting all these pro-
visions, and he does not want to see you or his mother, only his
youngest uncle. He asked hun to come down to him, and he will
give him one great whale. He docs not want his three elder imcles
and all your people, but he ordered me to tell all the different tribes
to buy his provisions."

Then the chief and his wife could not sleep that night. Early the
following morning the chief said to his great slave, "Order the people
to return to our old town where we deserted our prince. Then we

BOAS] TSIMSHIAN MYTHS 231

will ask him to take pity on us, lest we die of starvation." There-
fore the great slave ran out and cried, "Return to the old town,
gi-eat tribe! Move by tomorrow, for our great prince has plenty to
eat m our old village."

Early the following morning the chief and all his brothers-in-law
and all his people moved, and returned from Nass River to the old
village at Sandbar Town.

Then the eldest uncle di'essed up his two daughters. He placed
them on a box in his canoe, for he thought his nephew would marry
them. All the people paddled as hard as they could; and when
they an'ived in front of Port Simpson, behold ! they saw that grease
covered the water; and one of the young women stretched out her
hand and dipped her fingers into the grease and ate it. The youngest
uncle was behintl the other canoes.

One day about noon the prmce saw a great many canoes approach-
ing. Then he went out and asked them, ""Where do you come
from?" They replied, "Your father and all your uncles are here,
and your father's people." Again he asked them, "Who told you
to come?" and they all remained silent. Again he said, "Don't
come ashore, or I shall shoot you with my arrows! Get away from
here and leave me alone to starve!" Then all the people pleaded
with hun, and he took pity on them. He asked them again, "Where
is my beloved youngest uncle?" They replied that he was far
behind.

The prince did not allow them to land until his youngest uncle
came. AU the canoes anchored in front of the old vUlage. It was
late ui the evening when the youngest uncle came. He landed, but
the prince refused to let the others come ashore until the following
moriung. He pointed out one of the great whales, and gave it to his
Youngest uncle, who gave his beautiful daughter to his nephew to be
his wife.

On the following mornmg the prmce went out and called the
people ashore. '\\Tien the canoe of his eldest uncle was near the
shore, the two girls dipped their hands into the water to eat the grease
that was floating on it. Therefore the prmce was very much ashamed.
He did not want to see them. He cut one of the whales, and gave
one-half to his father, and one-half to his eldest uncle. He cut
another one, and gave one-half to his second uncle, and one-half to
his third uncle. Then he opened his storehouse of blubber, and
gave one piece of blubber to each man and each woman, and he
gave small pieces to the children. He invited them to come to his
house to his marriage. He loved his wife very much.

On the following day all the tribes came to buy provisions. They
bought them with elk skins; and some chiefs of various tribes bought
them with slaves, canoes, and costly abalone shells, and with many

232 TSIMSHIAN MYTHOLOGY [bth. ann. 31

hundred score of dried raccoon skins, sea-otter skins, marten skins,
dancing-blankets, and all kinds of goods. When he was richer than
aU the chiefs, he invited the chiefs of aU the tribes and made a great
pot latch and took his new name, Hasdii, which means "craving
food." He gave away many elk skins, slaves, marten blankets,
dancing-blankets, horn spoons, abalone shells, and rings of killer-
whale teeth, and he became a great chief among the Tsimshian, and
his wealth increased more and more.

Again he gave a great feast and mvited all the chiefs, more than
he had done before. When all the chiefs were in his house, he took
ten costly coppers, ten large canoes, fourscore and ten slaves, elk
skins, twenty score of sea-otter garments, marten garments, dancing-,
blankets, and many horn spoons and horn dippers, and many costly
abalone shells, and earrings of killer-whale teeth, and many boxes
of gi'ease and crabapples mixed with gi'ease, and all kinds of pro-
visions. Before he gave away all of this, he took one of the costly
coppers. They placed it on his chest, and he took his new name.
Deserted One. After that they proclauned his new name. Then
he took the costly coppers and gave one to each chief, and he gave
away the rest of his goods. AU the prmces of the various tribes
received gifts from him, and all the chieftainesses received horn
spoons and horn dippers, costly abalone shells, ear-ornaments of
kUler-whale teeth, and so on. And as long as he lived, the eagles
gave him whales, sea otters, sea lions, seals, spring salmon, halibut,
and all kinds of fresh fish. His fame spread all over the country
in those days, and he became greater and greater until his life ended.

33. The Princess and the Mouse '

It was soon after the Deluge. A new town was built in the same
place where the old town had been before the Deluge, and the people
grew up and became numerous in the same towai at Prairie To^\ti.
They had a great chief who had a beautiful daughter. Her mother
and her father loved her very much. The girl grew up, and many
princes wanted to marry her; but her parents refused them, for the
chief wanted his daughter to ma,rry a high prmce. The chief watched
her in the night, lest some one visit her. Her father made her bed
above his own bed. She went up early every evenmg, and woke up
late every morning, as her parents ordered her to do. When she
wanted to take a walk in her father's village, she invited some young
women to walk with her. She did so once every year. The name of
this girl's mother was Gund&x, and her own name was Su-da'°l.

Thus many years passed. One night the princess felt that some
one came to her, and she saw a young man by her side. Before day-

' Notes, pp. 747, 791.

BOAS] TSIMSHIAN MYTHS 233

break the young man went out, and the princess staid in bed until
very late. The following night the young man came again, and she
loved him very much. Every night he came to her.

One night it occurred to the young princess that she wanted to
know who the young man was who came to her every night. There-
fore she watched hun early in the morning; and when the young
man arose, he was transformed into a mouse, which went through
the knot-hole above her bed. Then she felt very much troubled.

She was with chUd; and when her time came, her father asked his
wife the name of the man who had been with his daughter. Her
mother asked the young woman, but she did not tell her. Therefore
her father invited all the best woodworkcre and told them to make
a box. They did so, and calked it with gum. When they had
finished it, they brought it to the chief. The chief ordered his
attendants to take it down to the bank of the river.

Then the great chief told his men to bring down all his wealth;
and they brought down ten costly coppere and many elk skins,
marten blankets, and all kinds of expensive garments. They put
the costly coppere in the bottom of the box, and spread over them elk
skms and marten garments, and skins of many other animals. Then
they put the princess uito the box and tied it up, by order of the
great chief, and they threw her into the river, and the strong cur-
rent took the box dowTi the river. The great chief was very much
ashamed on account of what his only daughter had done. Then the
whole village mourned for the young princess.

Now the box drifted down river to the sea. The young woman was
still alive m the box. For many days she floated on the water. One
day the young woman felt that her box was being moved by great
waves. She felt it gomg up and down the great waves on a sandy
beach, and soon she felt that her box struck the ground.

Now another noble family was encamped on this sandbar on Queen
Charlotte Islands. Tliis family had lost then- young daughter not
many days before, and the great chieftainess was mourning for her
day by day. Early in the morning the chieftainess went out walking
along the beach; and when she came round the sandy pouit, she sat
dowii there, weeping; and while she was sitting there weeping, when
she opened her eyes, she beheld a large object just under high-water
mark. She stopped crymg and went doAvn to the place where the
large object lay; and when she came to it, she recognized a large
bundle of goods. She went back to her husband without touching the
large bundle, and she said that she had found a large bundle on the
beach.

They ran down together; and when they came to the place, thoy
saw elk skins around it. They took their knives and cut the thongs
with which it was tied. Then sometliing moved inside. They
opened the skins one by one ; and as soon as the last one was off, many
mice ran out of the bundle to the shore.

234 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Then the chief and his wife ran back full of fear; but as soon as all
the mice were out, they saw a lovely princess lying in there. She
smiled when she saw the two people standing over her. Therefore
they said, "This is our daughter that was dead. She has come back
to life." So they took her to their- camp and carried up the costly
things. They found costly coppers in the bottom of the box.

Now the noble famUy was very happy because they had found
again then beloved daughter. They loved her very much. The
chief invited all the chiefs on Queen Charlotte Islands, and he gave his
newly-found daughter the name of his late daughter. The chief had
a nephew, a very excellent young man. Therefore the chief's nephew
wanted to marry his uncle's daughter.

Now we wUl turn to the mice. The many mice were the children
of the young woman, which she had from her sweetheart in her father's
house at the head of Skeena River.

Now her cousin married her on Queen Charlotte Islands, and she
had a son, whom she called Yoihetk; and another son was born to
her, whom she called Gamalukt; and stUl another son was born to
her, whom she called Gayaa. Then the chief, the father of the young
woman, who had found her on the sand beach, died; and after the
chief had died, another son was born to her, and she called him Bax-
gwan.

Not very long after this the wife of the chief also died, when she
was very old. Then another child was born to her, whom she called
Su-da'°l. Now these children were growing up together. The young-
est children were playing about in the house, while the mother of these
children's father was sittmg by the fire. Then one of the little chil-
dren fell against her grandmother's back, so that she fell to the
ground by the fire. As soon as she opened her eyes, she scolded her
grandchildren, and said, "Nobody knows your family. You come
from a country far away, you foolisli, common people!"

All these children were of a noble family, therefore then mother had
given them noble names. The children cried, and then- mother asked
them what had happened. Then the elder girl told her mother what
their grandmother had said to them, and the young woman went out
and cried in the woods behind the house late in the evenmg; and the
young mother came in again when her eldest son came home from
hunting. He asked her what made her so sad, and his mother told
him what his grandmother had said to his younger sisters. Then the
young man questioned her further, and his mother told her story.
She said to him, "This is not our tribe. Our people live far away at
the head of a great river. Our faniUy is a noble family m a large
town, where there are many people, and your grandfather's house is
in the center of the town. It is a large carved house, and my uncle's
houses are on each side of my father's house. I want you to go back

BOAS] TSIMSHIAN MYTHS 235

to my country and to my people. Take all your brothei-s and your
two sisters with you!"

The eldest son agreed to do what his mother said. Therefore he
asked his father to make for him a good-sized canoe. His father
did as his son had requested. He made a very good canoe for limi;
and after the canoe was fiiiished, they made ready to go. The father
of the children was very sorry to know that all his children were
going to leave him. Before they set out, their mother took them to
the sandbar at Rose Pomt. She pointed with her fuiger a little
south of sunrise, and said, "Keep the head of your canoe in this
direction; and when you reach the mouth of a great river, make a
pole with which to punt up the river; and after you have passed a
great canyon up river, you will reach a great town. That is the
town of your relatives. "

Soon after she had given them this advice, the children started
across the sea. For two days they paddled across the strait. Then
they came to a passage between two large islands. They still kept
the head of the canoe a little south ol sunrise, and then they arrived
at the mouth of a great river wliich had been unknown to them before.
They did as their mother had commanded them; and when they
camped in a certain place, they prepared a polo to use on the river.
On the following morning they started agam, going up the river.
Their father had loaded their canoe with meat of seals, sea lions,
halibut, and all kinds of sea animals, also with shellfish. They went
up the river day after day. Now they arrived at a large canyon, as
their mother had told them, and after four days they had passed
through the canyon. Another day passed, and they saw a large
town before them. Toward evening they arrived below the large
town and camped there; and before they walked up on the trail that
led up to the town, they turned their good canoe upside down, and it
was transformed mto a little hill, and all the animals were changed
into stones, which are there up to this day.

In the evening they walked up to the village, at the time when all
the young people of the village were walkmg on the street. Then
this noble family walked up and down, and nobody knew who these
strangers were. They saw a large house m the center of the towai,
and their mother had told them that this was their grandfather's
house. They met a young man, whom they asked, "To whom does
this large house belong?" The young man told them that it was a
great chief's house. The eldest son understood the language of his
mother, while the rest used the Haida language. Then the young
man ran into the chief's house and told hun that some strangers were
standmg outside — four young men and two young women. There-
fore the chief sent four of his young men to call them in. The mes-
senger went out on the street and told them that the chief mvited
them to come in. Then the chief ordered his men to spread a good

236 TSIMSHIAN MYTHOLOGY [eth. ann. 31

mat by the side of his large fire, and they sat do^vIl there. Then the
eldest son inquired if a chief of this town had cast out his daughter
years ago on the river, and the new chief remembered that his uncle
had cast out his only daughter on the river years ago. Therefore they
said, "Yes, we do remember it." Then the eldest son said, "We are
her children."

The whole village was astir that night, and the new chief invited
all the old men, and he told them that these four princes and two
princesses were the grandchildren of his late imcle. The wise men
asked the princes for their names, and the eldest one told them his
own name, Yoihetk; the second brother's name, Gamalukt; the third
brother's name, Gayaa; the fourth one's, Bax-gwan; the elder girl's
name, Gundax; and the younger girl's name, Su-da'°l. He told them
that their mother had given them these names. Then all the wise men
received them gladly. They lived m their grandfather's house, and
aU the people loved them very much.

Now we will turn again to the mother of the young princes and of
the princesses on Queen Charlotte Islands. As soon as her children
had gone away, she went into the woods weepmg. She wandered
away. While she was walking in the woods, she came upon a narrow
trail. There she met some young people, good-looking young people,
who asked her, "Why are you so sad?" She told them what had
happened to all her children. She said, "All my children have gone
to our old home, and I am left alone in this strange land, without
relatives. I have only my husband." Therefore these young people
said, "We are your children, too. Don't be so sorrowful! Come
with us to our house, and you shall see how many children you have
with you in this strange country!"

Therefore the woman went with them. They came to a large
town, and crowds of people assembled around her. When all the
people had assembled, one of them spoke: "Now, my dear mother,
we all are your children. Our old grandfather cast you into the
river, and us too. Therefore we are here. We can not go back to
our own native country, therefore we built a town here. You shall
stay with us here, for you brought us to this side. We will keep you
as long as you live."

The woman, however, wanted to bring her husband with her, but
they would not allow it. Then the woman agreed to their request.
This town was the town of the many Mice — the children of the woman
and her Mouse lover, who came to her in her father's house in her
native land, when she was young. Now they had a dance in their
house to comfort their mother, and they danced day by day. Soon
after their meal every morning they would dance.

One day the husband of this woman went into the woods to search
for his wife, but he could not find her. He went on day after day.

boas]

TSIMSHIAN MYTHS 237

One day the woman went back of her children's town to refresh her-
self, as she used to do every day. Then she thought that she heard
a low moan a little distance away, that called her name. She recog-
nized her husband's voice, and went toward the voice secretly. She
heard him, and then she called him to come. He embraced her, but
bis wife told him her whole story, and said that her children were
dancing. So the man was very anxious to see the dance. She
hastened to go home. Her husband would not let her go, but asked
her to come back to his owai home, but she would not go. She
said, "Go away, for my children will kill you ! They will soon come
to look for me." The man, however, still held her in Ms arms. At
last four young men came to caU their mother to the house. They
saw the man with their mother, and they said that they must kill
him. But theu' mother said, "Not so, my children! Be kind to
him. He is my husband. He is like your father. He wishes very
much to see /our dance." Then they agreed to their mother's
request. They said, "We will allow him four days in our midst.
Then he must go away to his own house." Evenmg came, and they
began to dance until late at night. Thus this man learned their song
and the dances that they had. The whole village was asleep in the
daytime; but before dusk they awoke, took their meal, and after they
had eaten they began to dance. AU the people of the village came
to the house where their mother was, and danced there all night until
daybreak.

At the end of four days they sent the man back to his own home,
and they said, "After four days more we shall send our mother back
to you ; " and the Chief Mouse commanded him : ' ' Don't maltreat any
mouse when you human beings see one on your way or in your house,
lest you be beset by dangers, for all the mice on this island are of
noble blood. Therefore if any human being does something bad to a
mouse, we shall kill him. I will give you a dancing-feather, a neck-
band, and a skm drum. Then you shall teach your people how to
dance."

As soon as the Chief Mouse had spoken, the man left and went to
his own home. Then all his people came to him into his house, and
the man taught them his song. When all his people knew how to
sing this song, he put on his eagle feather and his necklace, then he
began to dance; and all his people came to see him — men, women,
and children — and everybody was delighted to see this dance.

At the end of four days the wife also came. She was a good singer,
therefore all the women stood around her to learn her songs, and
she taught them. Thus all the different villages on Queen Charlotte
Islands learned how to dance, because the Mouse taught them.
When the chiefs of all the tribes assembled at a dance in a chief's

238 TSIMSHIAN MYTHOLOGY [eth. Ann. 31

town, the singers assembled in his house. Thus the chief became
the head of his people, and they had dances all the time. That is
the end.

34. The Young Chief Who Married his Cousin*

There was the town of G'it-qxa'la, and the great chief there had a
beautiful daughter. He had also a nephew who was to succeed to
his place when he himself should die. This young chief was very
wealthy, because he was a good hunter. The young chief wanted
to marry his uncle's daughter. The great chief agreed, and one day
he married her. The young woman loved him very much, and he
also loved her very much.

A year passed after they had married, and the young chief wanted
to take another princess to be his wife, for in olden times it was the
custom of chiefs to have many wives. So it was with this young chief.
But his former wife did not want to let her husband take another wife
beside her. The young chief, however, wanted to follow the chiefs'
custom to have many wives, and therefore he man-ied the other
princess; and when he had his new wife, he still loved his own cousm,
but she became sadder and sadder day by day. The young chief
told her that he loved her more than his new wife, but she was sad,
and her husband said, "I love you with all my life."

She, however, did not listen to him; and after midwinter, when
all the people moved to the fishing-ground, the young chief also
moved. He took his two wives in his canoe, and his uncles moved
with them in his own canoe. They were there on the fishing-ground.
The young chief buUt his own new house, and his father-in-law lived
in his old house. The young princess was still sad. She always went
to her father's house; and when the youjig chief's slaves would bring
salmon to the young chief, he would divide it between his two wives;
but his first wife did not take hers because she was jealous, and she
always went to her father's people to ask for salmon; and she took
them to her parents, and her mother dried them for her. She became
sadder and sadder every day, and finally she left her husband and
lived in her father's house.

She would go often into the woods to gather berries, and there she
would cry, and late in the evening she would go home. Her mother
did all she could to comfort her, but she continued to cry.

Tliere was a high steep rock a little above their camp, which they
called Place Of Supernatural Beings. She was sitting at the foot of
the high rock. Every day she went into the woods to pick berries;
and when her baskets were full, she would stay at the foot of a large
old dry tree, weeping, for she was very unhappy. vShe did so every
day, and in the evening she would go home.

I Notes, p. 792.

BOAS] TSIMSHIAN MYTHS 239

Before' she entered her father's house, she heard a joyful voice in
her husband's house. Then she was still more sorrow-ful, entered her
father's house, and went right to bed without eating anything. She
wept all night. Early the following morning she went out again to
pick berries; and as soon as she had filled her two baskets, she sat
down at the same place, crying.

While she was there, a supernatural being came to her, who asked
her, " Why do you weep, and what makes you so sad ?" She replied,
"Because my husband has married another prmcess. I love him,
and that makes me sad every day." Then the supernatural being
said, "Don't ciy! I have come to comfort you. I want you to love
me." Then he asked her to marry him, and she agreed. She loved
him very much. He told her that his camp was not far from hers,
and he said, "I will come to you often."

This young man was as bright as the sun. He was the son of the
supernatural chief who lived m the high rock, and whose name is
K-xamin. It stands a little above the river. The shining young
man came to her often; and every morning when she went to pick
berries, a supernatural being came and helped her, and sometimes a
slipernatural being would bring them many salmon.

Now the former husband of the young woman came often to take
her back while the young woman was absent picking berries. He
said to her parents that he loved her more than his new wife. When
she came back, they told her, but she did not want him any more.

Soon this young woman was with child. In the fall the young
chief moved back to his own village, with his uncle's whole tribe;
but the young woman's father remained behind. He staid there in
winter, and the supernatm^al being brought all kinds of animals to his
father-in-law.

In midwmter the people moved again, and went to the same
campmg-ground as before, and there a boy was born to the woman.
He was like to his supernatural father. As soon as the nephew had
put up his camp, he went to his uncle's house; and when he came in,
the young woman went out. There he saw the bright little boy, and
he thought it was his chUd, but it was the child of the supernatural
being. Therefore he was very anxious to take her back, but she re-
fused to go. Every morning the father of this child would bring
salmon to his father-in-law. He put them down on the beach below
the chief's house. But the young chief could not catch any salmon,
while the young woman's father was successful in everything.
His house was full of all kinds of food, while in the house of his
nephew was not enough food for all his people. Tlaerefore the men
of his tribe brought him salmon and berries; and before the fall of
the year the young chief's new wife called all the young people, men
and women, and bade them help her pick wild crabapples on her

240 TSIMSHIAN MYTHOLOGY [eth. ann. 31

husband's crabapple ground and knife grass ground (?).' Two large
canoes full of young men and young women started to pick crab-
apples for the second Avife of the young chief. They went up
shouting for joy.

When they had gone, the supernatural being came to his secret
wife, and asked her, "Did you go with your parents when they went
to pick wild crabapples?" She said, "No," because she was much
ashamed because the second wife of the young chief had made fun of
her. Then the supernatural being said to her, "You must go with
them, for my father's slaves will pick wild crabapples for you."
Therefore she went with them; and the supernatural bemg said to
her, "Take many mats with you, many boxes, and many baskets!"
and she did what the supernatural being had told her to do. Thej'
took a large canoe and went up above the high rock and camped
there. Then the supernatural bemg came to them on the camping-
ground. They saw a crabapple tree full of crabapples; and the
supernatural being said again, "I give these to my child. Clear
the ground at the foot of the crabapple tree, and spread your mats
all around it." She did so; and after she had cleared the ground,
she spread the mats. They sat down on the beach, her parents a
Httle beyond their daughter, who had gone to pick the large crab-
apples. Then all the leaves of the crabapple tree began to shake,
although the yomig woman did not see any one on the tree.

She loved her supernatural husband. In the afternoon he said to
her, "Go and see what has happened to your crabapple tree." She
went up to the foot of the crabapple tree, and saw a great pUe of
crabapples on every mat which she had spread there, and there were
no small leaves. She ran to the place where her parents were, and
called them, "Come, parents, and look here!" Her mother came
down from the tree, and she ran to her daughter, and they saw great
piles of crabapples on every mat, and she saw the leaves in heaps by
themselves on one side of the tree. She called her husband, and the
old chief came to her and saw these things.

Then the supernatural being spoke agam to his wife, and said,
"Tell your parents to cook these crabapples tonight, before they
waste away!" Therefore the old chief built a large fire, put stones
into it, put water into a square box, threw the red-hot stones mto it
to make it boil, and when the water was boiling, they threw the
crabapples into the hot water and covered the box. They finished
this durhig the night. They filled ten or more large baskets.

The slaves of the supernatural being were the silver-blue cod, and
these had picked the crabapples. They were the slaves of the super-

• This word is unknown to me. I give Mr. Tate's translation. The original sentence reads: Adat
gaxlgo'dEt dEmt sa-k!E'rElda nt'a'lgEm mi'lkst nakst, gu t!a°t nfatguda lax-ye'41.

BOAS] TSIMSHIAN MYTHS 241

natural spirit who lives at the foot of Mount K-xamin, whose son
married the young woman.

The following day they went down to their camp, and thej' had
ten large hoxes filled ^\•ith crabapples mixed \vith grease.

On the following day the supernatural being came down to his
wife, and said to her, "^fy parents want to see my chOd for a while. "
The young woman said, ''Oh, must it be? I am afraid he will cry
when he is there." Then the supernatural being said, "No, not so.
Mj' father will make a cradle for him." Therefore she let him have
the child. The supernatural being said, "Come up to the foot of
Moimt K-xamin after two days, and stay a little below the high rock.
There you shall have your child again." Then he went away with
the child. After two days she said to her parents, "Take some elk
skuis and red ocher and eagle down, and let us go up to the foot of
Mount K-xamin to see my child which his father took away two days
ago!" They took a canoe and went up the river to the foot of
Mount K-xamin. As soon as they arrived, a nice carved cradle
came dowm on the water right to the foot of the high rock, and a
sweet lullaby was heard in the mountain, and a live cradle was rolled
along by the waves of the river, while the eclio of the supernatural
lullaby was hear^ on the river and on the mountain. Tlie child was
sound asleep in the cradle, and they learned the supernatural lullaby
while the live cradle Avent up and down on the waves of the river.

As soon as the lullaliy ceased, the live cradle came right toward the
canoe. Then the young woman heard her husband's voice, saying,
"Take him!" The young woman took up the cradle; and the old
chief took two elk skins, and said, "I present these elk skins to you,
for you made my gi-andchild's carved cradle." He tlirew them on
the water, and the two elk skins went dowTi ; and he threw red ocher
and eagle down into the water, which also went down.

Before the people went home to their village, the supernatural
being said to his wife, "This year you may go home with the rest of
your father's people, and I will still be with you and help you. Let
no one marry you. I shall slay the woman who married your
former husband." Then he went away.

The boy grew up rapidly and came to be a j-outh. One day they
moved to theu- home, but the chief did not camp with his nephew.
There were many people ui the young chief's camp. They were
always merry. Before thej- arrived at liome, the chief's new wife
took a good-sized canoe with some slaves, and went ahead of all. the
canoes, full of J03-. Wliile they were on their way, a great many
killer whales came up, and one of them jumped on the canoe in
which the new wife of the young chief was. It capsized, and she
was drownied together with some slaves, and the young chief was in
deep sorrow, and mourned for the death of his new wife. At last
50633°— 31 ETH— 16 16

242 TSIMSHIAN MYTHOLOGY [eth. ann. 31

they arrived at home. The supernatural being had sent the killer
whale to upset the canoe of the chief's new wife, who was drowned in
the water.

Now, the supernatural being came to his wife by night, and told
her that he had killed the woman who had made her unhappy.
Two days after all the people had arrived at home, the old chief
arrived. Then they heard a great noise in the house of the young
chief. They asked some people what had happened to the young
chief, and they told them that the chief's new vnle was drowned by
killer whales jumping on her canoe.

Then the old chief gave a great feast and showed his grandchild to
the people. The chUd grew up and became an expert hunter and
expert at halibut fishing, and he obtained all kinds of fish and water
animals, large and small, and he was richer than any one else. He
gave many feasts to all the tribes, and many chiefs wanted to marry
his mother, but she refused. She did not want to marry again.

Her former husband also wanted to marry her again, but she
refused. Many years passed, and the wife of the old chief died.
Then the son of the supernatural being was lonely, and said to his
mother, "Let us camp somewhere with my grandfather!" Hismother
agreed, and they moved, and camped away from tli* village.

One day the yoimg man's mother spoke to him, and said, "My
son, I want to say this to you: you ought to marry some princess!"
but he replied, "No." And while they were encamped there, the
supernatm-al bemg came and brought them many halibut, seals,
sea lions, and other animals. They dried them, and built four large
houses for drying halibut and seal and sea lion; and when the four
houses were full, they built another four, and filled them with whale
blubber; and the supernatural being and his son brought four great
whales, and he obtained many large water animals. ]\Iany houses
were full of seal, sea lion, and whales. He caught four large whales,
and they tied them to the beach. Seals and sea lions were lying
about, and there was a smell of grease all along the beach in front of
their camp, and the oil of the great whales covered the water of the
sea.

At the same time many people died because there was no food in
their village. One day early in the morning the old chief took a
canoe and went to the village. He loaded his canoe with seal meat
and fat and sea-lion meat and fat and also with whale blubber and
dried halibut. When his people saw the canoe coming, they all
went down to the beach, and the old chief gave each man a piece of
seal meat and fat, sea lion meat and fat, and whale blubber; and he
told the people that they had an abundance of food and that many
houses were full of meat and fat, of whales, sea lions, seals, and of
dried halibut; and he said, "Four great whales are tied to the beach
at our camp, and sea lions, seals, and halibut are lying about."

BOAS] TSIMSHIAN MYTHS 243

Wlien all the tribes round about heard that there was plenty to eat
in the camp of the old chief, they loaded their canoes with elks,
spoons of elk antler, and slaves, to present them to then- old chief.
They brought enough elk skins to fill two houses; and when all the
tribes round' about heard that there was plenty to eat in the old
chief's camp, they went there to buy meat — the Tsimshian, G"it!araa't,
Bellabella, the people from China Hat, and all the tribes speaking
different languages. They bought dried meat and fresh meat, whale
blubber, and fat of sea lions and seals, and so on. They bought them
with slaves, many large coppers, and four houses full of elk skins,
and they had many thousand raccoon skins, and spoons of elk antler,
and horn spoons; and when all the buyers had assembled, the old
chief gave a great feast to the people speaking different languages —
those who had bought the meat and fat in his camp; and he gave
away many slaves and canoes and elk skins, and raccoon skins; and
the mother of his grandson gave away many spoons of elk antler,
horn spoons, and many boxes of whale oil, and many boxes of sea-
lion oil and seal oil.

Then the old chief gave his name to his grandson, and he gave to
his daughter a great woman's name; and when all the chiefs were
satisfied, they honored the young chief, and he became great among
the people, and the people of his own tribe honored the young chief.

A little later his grandfather died, and he gave a great feast to all
the tribes. He became richer and richer because he was a great
hunter and his father was a supernatural being; and his name was
great among the people speaking different languages as far as the
Bellabella and Tsimshian extend, but he never married. His mother
also was great among the princesses. She also was afraid to marry,
lest her supernatural husband should be angry with her.

(The supernatural being had told his wife that this would be the
last time he would visit her. He said, "Let my son help you to
everything you need." Then he disappeared.)

35. The Story of Asdi-wa'l.'

(Printed in Boas 13, pp. 71-146.)

36. Waux, the Son of Asdi-w.\'l'

In the story of Asdi-wa'l we did not tell about his only son. Now
we will take it up again, at the time when Asdi-wa'l was living
among his brothers-in-law.

His wife loved him very much because she thought he was a super-
natural being. Not many days after they had married, the young
woman bore him a son; and his father, Asdi-wa'l, called his son Waux.
That means " verj^ light. " This son would fly away like a spark.

> Notes, pp. 747, 759, 792.

244 TSIMSHIAN MYTHOLOGY [bth axn. 31

The child grew up and became strong in his mind. He went
everywhere with his father. He went hunting in the woods or on the
shppery rocks above the mountains; and he knew well how to hunt,
because his father taught him how to hunt wild animals. When he
went up the mountains with his father, his father would give him a
spear and his dogs, and also his large huntmg-hat, his little basket,
and mat blanket, and his pole, to take care of while he crept up to
the animals. He himself only took his bow and arrows and his
snowshoes.

The boy loved his father very much. When he moved to Nass
River with his father and his uncles, they stopped halfway, and the
young man went up the mountains with his father Asdi-wa'l. There
they killed some bears m their dens. When they came home late in the
evening, the boy told his uncles how many black beare his father had
slain, and the young man took care of all the weapons which his
father had given him.

When his uncles left his father at KsE-ma'ksEn, the boy did not
want to go %vith them, but they compelled him to do so. Therefore
he wept bitterly with his mother all the way while they were going
up to Nass River.

Not many days after they arrived at Nass River, the mother and
her son took a canoe by night and came down from Nass River,
trying to find Asdi-wa'l. Wlaen they reached the place on the follow-
ing day, he had disappeared, and his wife and son were full of sorrow.
They searched KsE-ma'ksEn, and thought that some wild animal
had come and devoured him. Then they went right down to their
home on Skeena River.

The young man was a very skillful hunter. He knew his father's
hunting-ground, and he knew also how to use his father's weapons.
He would kill all kinds of animals, and he became very rich in property.
He had meat and tallow of all kinds of animals, fat, and skins of all
kinds; and he made black horn spoons of mountain-goat horn, and
spoons of elk antler, and dippers of elk antler.

Before his mother died she wanted her son to marr}- one of her cous-
ins, and he did what his mother wanted him to do. Not many days
after he had married, his mother died, and the young couple were
happy. He always went alone to hunt on his father's hunting-
ground. He slew many animals. Sometimes his wife would go
with hun. There was a great mountain on which his father used to
hiuit mountain goats in the fall, when they were very fat. He went
there, and camped in the hut that his father had buUt at the foot of
the high mountain.

His wife was with child, and the children struggled in her womb ;
and when the time came, behold! she gave birth to twins. In the
fall they moved from the village and went to the foot of the

BOAS] TSIMSHIAN MYTHS 245

high mountain to live in the hunting-hut. The>^ camped there,
as they had often done before. He killed the mountain goats, and
they filled the hut with meat and tallow and fat. In the winter he
went home, and gave a great feast to all the tribes of the Tsimshian,
and he proclaimed his new name which his father Asdi-wa'l had given
to hun as soon as he was born. His name was Waux; and he was a
great hunter in those days, and his fame spread among all the tribes
of the Tsunshian, and the animals of the woods knew him also.

His two children followed hini wherever he went. One time he
went up a newly discovered mountain, and there he lost his two
children. They slipped on one side of that new mountain, and both
died there in the Valley Of Supernatural Beings. Waux, however,
was going to die there too. They mourned for the two children
whom he had lost there. So they moved to the old hut at the foot
of the high mountain, and Waux went every day to hunt mountam
sheep. He enlarged the old hut which his late father had built, and
filled it with dried meat and fat.

Late in the fall, when the leaves were falling, he went up the same
mountain for fresh meat. He forgot to take his spear along. He
took only his hunting-pole and his dog, his mat blanket, his little
root basket, and his hunting-hat. He saw great flocks of mountain
sheep, and he pursued them, and the mountain sheep had no way to
escape. There was only a narrow cleft on one side of the high
mountain. Then all the sheep went into the cleft; and at the end
of the cleft there was only bare rock like glass, and all the sheep
slipped there. One large sheep was the last; and before the large
sheep jumped off the slippery rock, it kicked the side of the mountain,
and leaned its head against the rock to show that the mountain was
angry with the hunter.

After the sheep had done so, it leaped down the slippery rock.
Then the high mountain shook for a while. Therefore Waux struck
his hunting-pole through the hard rock. He took hold of it, and called
his dog to his side. Wlien the mountain shook again, he looked
down to his hut and shouted down to his wife, saying, "Sacrifice fat
to the supernatural powers, for I can neither go on nor turn back!"
The woman replied, "I can not hear what you say! What is it?"
"Oh, sacrifice fat to a supernatural being!" She cried out and
answered, "Shall I eat fat?" Waux answered still louder, "Offer
to a supernatural being!" She replied agam, "Shall I eat fat?"
Waux repeated the same words over and over again, but his wife
repeated her own wish.

Finally Waux shouted, and said, "Go and eat all the fat you can!
Melt it all and eat it; and after you have eateu the melted fat, chink
cold water and lie down across an old log!" Then she heard her
husband's words distinctly. She hastened into the hut, made a

246 TSIMSHIAN MYTHOLOGY [eth. a.nn. 31

large fire, and melted much fat, and ate it all. Then she felt satisfied
and drank much water. She went toward an old log, lay down across
it, and her body broke apart. She was transformed into flint, which
is still lying there at the foot of the high mountain. There is flint
all over it, and a white stone like white marble is inside.

Waux himself was transformed into stone, with his hunting-hat
and his mat blanket and his pole, and his dog also was transformed
into stone. He is standing there up to this day. The reason is that
he forgot to take his spear. He had used the spear often before
when some mountains were shaking. He just put the spear across
the chasms between rocks after they had shaken, and a way opened
for him; but this time he had no way, and his wife misunderstood
his request to offer to a supernatural being.

37. The Blind Git-q!a">da'

In a camp at the mouth of a creek was a blind man. He used to
camp there before he was blind and when he was a hunter. His
wife and little son, who loved him very much, were with him. They
were camping there, waituig for the salmon-run. They had a good
little hunting-hut. Thoy waited there a long time for the salmon,
until the fall. Then, when the salmon were in the brook, the woman
and her son went up the brook and caught a few salmon, striking
them with a harpoon. Then they carried them down to the hut
wliere the old blind hunter was. This was while the leaves were
falling and before the wild animals got into their dens.

Early one morning the woman said she would go to gather bark
for winter fuel. She did so. She would alwa3's go with her little
son. Late in the evening they came home. They did so every day.
Very early one morning the boy went out; and while he was sitting
outside, he looked across the brook, and, behold! a great grizzly bear
was coming down to the stream, looking for old dead salmon, which he
intended to eat before his long sleep in his den in the long winter.
Therefore the boy ran in and told his blind father that a great gi-izzly
bear was coming down on the other side of the stream. The blind
man said, "Take me out!" So the boy took him by the hand and
led him outside. He said again, "Run in and bring my bow and my
good arrow!" The boy did as his father had said. He brought him
the bow and the good arrow, and gave them to his blind father.
Then his father said, "Now take the end of my arrow and point it
at the shoulder of that great grizzly bear, that I may hit its heart!"
The boy did as his father had told him. He took the point of the
arrow and directed it toward the grizzly bear's shoulder. Then the
boy said, " Now shoot!" The old hunter used all his strength to pull
his bow, and he shot it. The arrow went right through the great

' Notes, p. 825.

BOAS] TSIMSHIAN MYTHS 247

grizzly bear's heart, and it lay there dead. The old hunter said, "I
killed it with one shot," for he heard the grizzly bear groan, and after
a short time the groan ceased. He said again, "Now it is dead, for
I hit the heart."

Then his wife came out and made fun of him, and said, "Oh, yes!
you killed it!" The blind man said, "Yos, I killed it." Then his
wife laughed at him. The woman knew that he had killed the
grizzly bear, yet she did not want to give him any of the grizzly-bear
meat. Therefore she said to her blind husband that he had missed
it. She thought that if her husliand should die soon, she might marry
a man better than he.

Late in the afternoon that woman said to her son, "Let us go across,
my son, to get bark! We shall be back late in the evening." Then
they went to where the great grizzly bear lay dead; and when they
came there, she said to the boy, "Xow, my son, don't tell your father
that he killed this grizzly bear! You and I will eat its meat and fat."
Then she cut it up and filled her canoe twice, and late in the evening
she came home. She had washed the arrow thoroughly. The blind
man asked, "Did you find ray arrow, my dear?" The boy said,
"Yes, father!"— "then bring it to me!" "^Then his wife brought it
to him, and said, "Here is your arrow with which you shot the old
log over there!" Then the old hunter took his good and successful
arrow, felt of it and smelled of it, and said, "Yes, I know that I
have killed the animal. I can smell the fat."

Then his wife was angry. He said again, "O my successful arrow!
I have smelled the fat of the great grizzly bear."

Every morning she went out to gather bark wdth her son. She
built a great fu"e and cooked as much of the grizzly-bear meat as she
wanted, and she and her son ate all they wanted. Late in the evening
every day she came home. She told her son many times not to tell
his father that he had killed the gi-eat giizzly bear, lest he should eat
the meat and it would all be consumed, and they would die of star-
vation. She continued, "Let him die, for he is old and bUnd and
of no use."

The boy, however, did not listen to what she told him every day,
for he loved his old father very much. He was always with him in
his poor bed, and slept with him often. One night they went to bed
early, and the boy whispered to his old father, "Father, you killed
that gi'eat grizzly bear a few days ago. Here is a httle meat which
I hid behind my ear, for mother does not want me to tell you that
we have plenty, lest you eat of the meat and fat. We always eat
meat and fat every day. My mother makes a large fire out there,
and she cooks the meat and fat, and she said that she would whip
me if I should tell you. Here, I will give you this meat! Eat, my
father! I don't want you to die! Do eat this, father!"

248 TSIMSHIAN MYTHOLOGY [eth. ann. 31

His father, however, refused, and said, " Go ou, my dear son, eat
it!" Then the old man began to cry. He cried the whole night,
and before daylight he said to his son, " My dear son, I want you to
lead me on the trail that leads toward the lake up in the woods."
The boy asked him, " What are you going to do, father ? ' ' He replied,
"I will stay there and comfort myself." The lad said again, "No,
I will not do it, father; you might die!" but the old man said, "If
you love me, my son, do what I have asked you to," and the boy
agreed; but he said, "Only don't kill yourself!" — "Xo, no!" said
the old man, "but don't let your mother know about it." They
went farther down from the hut and came to the trail which led up
to the lake. They went on and on until they arrived at the lake.

Then the old man said, "Now go back to your mother, my son, and
let me sit down here!" The boy asked to be allowed to stay with
him, but his father sent him down to his mother. They were both
crying when they parted. The boy went down, and the old man
remained sitting there alone, crying. He cried a whole day, and
nothing would stop him. After a while, when it was near sunset,
he heard a loon crying on the lake. The bhnd man was stUl crying.
Agaui he heard the loon still nearer the place where he was sitting.
He continued to cry. He heard the loon a third time quite near to the
place where he was sitting, and a little later some one nudged him,
and asked him, "Why do you weep V He answered, " O Supernatu-
ral One! I am in great distress. My wife has used me very badly." —
"What do you want me to do for you?" said the supernatural being.
The blind man said, "O Supernatural One! restore my eyesight."
The Supernatural One said, "Turn toward me ! " Then the bhnd man
hastened to turn toward the supernatural being, who took some
rubbish from his right eye and from his left eye. The supernatural
being threw this mass on the water. Then he said to the blind man,
"Do you see me now?" The blind man said, "I just see a Httle
light." So the supernatural being put out his hands and took some
more bad blood out of his eyes, and said, "You are a careless hunter.
Why don't you hide your face when bad things pass in front of your
eyes while you are sitting down? Now tell me if you can see that
place." The blind man said, "It is not very clear."

The supernatural being did this three times; and after he had
done it four times, he vanished from his sight. Then the blind man
went mto the water, and saw that it was fuU of all kinds of rubbish —
blood, ashes, hair, smoke, steam, dust, and so on. He was very glad,
and wanted to know who had opened his eyes.

On the following morning he hid himself, that his son should not
see him if he should come. Early the following morning the boy
awoke and ran up the trail to the lake; and when he came to the
place where his old blind father had been sitting, no one was to be

BOAS] TSIMSHIAN MYTHS 249

found; and he began to cry and call his beloved father, but nobody
answered. He saw blood in the water, and thought some wild ani-
mal had eaten him m the night, and he felt very sad. He went down
the trail, crying and calling. His mother heard him when he came
down the trail crying. She awoke, and wanted to know who was
there. Behold! the boy was commg along crying, and said, "Some
wild animal has devoured my poor father!"

The boy's mother was angry wth her son, and said, "Stop crying!
Let us be glad that your father is dead. Come and eat this rich
meat! Stop at once, or I shall whip you!" The boy was afraid of
her, and stopped crying; but he did not eat much, because he was
thinking of his father.

After they had eaten, she said to the boy, "Let us go to get
bark!" The boy, however, lay down on his old father's bed, weeping,
and his mother went alone. She followed the trail; and when she
reached the place, she saw something that had been dragged down
into the water, and she saw blood mixed with rubbish, and she
believed that her husband was dead. She was glad. She went a
little farther down along the trail, and saw a large pile of thick bark
some distance away from the trail. So she went toward it and
piled it up.

Now the man went down another way when he heard his wife
singing happily instead of singing a mourning-song. He passed her,
and went right down to the hut. Behold! there was his son lying
on his bed cryhig. He said to his son, "My dear son, I am still
alive, and my eyes are open again! I can see clearly. Do not cry!
Come, let us close up every hole in this hut, and I shall shut the door.
Let your mother stay outside this night!" After they had eaten
their supper, he went to bed with liis beloved son.

Late in the evening the woman came home, and the door was shut
against her. She knocked at it, and said, "My dear son, did your
father come home, or are you still alone ? " and there came no answer.
She said to her husband, "Take pity on me! I feel very cold out
here." Still no answer came from them. She felt very cold, and
said, "Do open the door for me, my clear son ! " Her voice was shaking
on account of the cold. She said, "Take pity on me, lest I freezp
to death!"

Before dayUght she was transformed into a hooting owl. Then
the man ran out and opened the door. He saw an owl fljnng away.
It alighted on a tree that stood near the hut, and hooted. So the
man said, "Go away into the woods, owl!" and he became again a
great hunter.

Not many years passed, and he went alone into the mountains.
He had often heard an owl hooting since his wife had been transformed
into an owl; and one night when he was alone in the mountams, he

250 TSIMSHIAN MYTHOLOGY [eth. ann. 31

heard again the hooting of an owl; and he said, "You foohsh woman,
go away from me! I don't want you to come near my camp!"
Then the owl stopped hooting when she heard what her husband
said, and the man forgot that he had been talking to the owl. He
went out of his hut, and the owl flew just above his head, and he fell
dead right there.

38. Local Winter ix Git-q!a'°da^

Before the Deluge the Tsimshian lived on the upper course of
Skeena River. There was the great village of the G'it-q !a'°da,
and in it were many people. They had only one great chief who
commanded his people and made laws for them in regard to every-
thing.^

The son of that chief of the G'it-q !a'°da had married according to
their custom, in winter. He was a young man of very good mind.
Shortly after he had married, there was a great famine all along the
coast. In the spring a man cut a hole in the ice on Skeena River and
put down his bag net. He caught a spring salmon. His wife steamed
it in a box and put small sticks tlu-ough the spring salmon the width
of a finger apart. Then he invited all his tribe, and the people were
very glad to have a fresh spring salmon. The starvation was almost
forgotten; and after they had eaten, they went to their own houses,
taking part of the boiled salmon to their wives and children.

While they were on their way home, a snowstorm came up; and
one man named G'augun took off the cover from his salmon, stretched
both his hands toward Heaven, and said, "How is it? Do you think
winter is coming back again ? Look at the fresh boiled spring salmon
that I have in my hand ! Shame on you for letting it snow every day !"
Then he went home and gave his boiled salmon to his wife and his
children. After they had eaten, they felt satisfied.

Then all the people of the village were ready to go fisliing the next
mornmg on the ice. In the same night a heavy snowstorm set m,
and it continued until the food of all the people was gone, and there
was a very bad famine among the people. Many died of starvation.
No one was able to work and to get food, on account of the snow-
storms.

The wife of the newly married prince had given birth to a child;
and while it was snowing every day, the whole tribe died. Only the
prince and his wife remained alive. They ate very little food once
a day. The young woman would boil a little piece of dried salmon,
and would take the souj) for the child that she was nursing, while the
prince ate a piece of the salmon.

Soon their food was gone. Then the cliild died, foi- the mother
had no milk for it. On the day after the child had died, a blue-

1 Notes, p. 829. ' Then follows a description of tlie marriage customs given on p. 532.

BOAS]

TSIMSHIAN MYTHS 251

jay was sitting iii the smoke hole with a large cluster of ripe elder-
berries in its bill. The bud opened its mouth, crying, "Qwash,
qwash, ([U^ash!" When the elderberries dropped down, the yoiuig
woman arose and took them and showed them to her starvmg hus-
band. Their hearts felt relieved. Then the woman said to her
husband, "Be of good cheer, my dear! Let us try to leave this
desolate place, and we shall find summer, for the supernatural power
sends a large cluster of elderberries to sht>w us that summer has
come."

Now, they made ready to go to another j>laco wlrile it was still
snowing heavily. On the followmg day they put on their snowshoes
and went down river, leaving theh- old home. They struggled along
in the snow. The prmce was very weak because he was starvmg,
and his wife suckled him twice a day. They traveled for one day
from the old village site, and they passed out of the snow and reached
a place where it was summer. When they looked behind, black
clouds were still hanging over the village. They went farther down
the river and made a camp. The prince was still very weak, and
the young woman suckled him. Then she went down to the river
to fetch water, and brought it to her husband, and she would always
see small trout among the stones in the shallow water. On the
following day she told her husband that she had seen many trout
among the stones in the shallow water. Therefore the weak prince
took his knife and split a small piece of red cedar, and made out of it
a fish trap. The young woman took it down to the river and placed
it among the stones where the small trout were. There she left it
over night. On the following mornijig she went dowii, and, behold!
the trap was full of small trout. She took them to her sick lausband.
She boiled them in a root basket and took them to her husband.
She gave him a wooden spoon, but the i)rince declined it. He said,
"You shall eat it, and you shall go on sucklmg me." The young
woman did so every day until the prince was a little stronger. Then
he made a larger trap, for larger trout; and every night theA^ caught
many trout, and also eels. They dried some of the trout and eels,
and the pruice made a stUl larger trap for salmon. Then he caught
many sprmg salmon.

Next he made two large traps, and he also built a wen on one side
of the Skeena River, and put two large salmon traps in the deep
water at the end of the bridge. He built a house for smoking salmon.
Then they had plenty to eat. There was no longer any famine. In
midsummer they dried all kinds of berries, and at the end of the
summer the prince built a large canoe; and after the canoe was
finished, they loaded it with all kinds of dried salmon and boxes of
dried berries. They went down river, and camped at Fall Camp.

252 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Oil the following day they went up to Ksdal. They reached the
mouth of the river; and as they camped there, they unloaded their
canoe, and built a house in the strange country, which was unknown
to them. In the autumn he often went up the mountains to hunt
goats whUe his wife staid at home with her unborn child, and the
prince killed many mountain goats. He took their meat and their
fat.

At the head of the brook he saw a large lake. One day he was
thhiking of it, and in whiter he went up to the large lake and walked
on the ice on his snowshoes. Then he went up the mountam at the
end of the great lake. When he reached the top, he looked down on
the other side, and there he saw smoke ascending in the valley. It
was toward evenmg, and he went back to his camp. Late in the
night he came home. His wife was crying, thmldng that she had
lost Imn. Then he told her that he had seen smoke on the other
side of the mountain which he had climbed. They lived there all
winter, and their provisions lasted until the following summer.
Toward the end of a hard winter they went across the lake m their
canoe. They carried enough food with them, and their new child.
They walked up the mountain, and soon they reached the foot of
the mountam on the other side. Then they walked down over a
large plain, and a brook ran thi'ough the plain. They walked down
alongside the brook; and when they arrived at its mouth, they saw
a house on the other side of it. Therefore they called for some one
to take them over. Then a small canoe came across. They crossed
the brook, and they met four young men who were encamped there
in a small hut, and who gave them food. They were very friendly
to these four young men. The eldest of them was in love with
the girl, and the girl also loved him dearly. At last the father of the
girl became sick and died, and a few days after, her mother also was
taken sick and died. Then the girl lived alone with these four
young men.

(These four young men were the offspring of a wild duck who was
sent by the daughter of the South Wind whUe she was ha the house of
Chief North Wmd, where she was almost frozen.)

The eldest of the young men wanted to marry the girl, and she
agreed, so they were married. Then the girl gave birth to four
children at one time, as ducks lay eggs m the spring; and the next
spring four other children were born. They grew up to be men and
women. Every tune she would give bnth to four children at a
time, and they began to buUd a village there; and when then- mother
died, they had begun to be a large and powerful people; and wherever
these people moved, there was a heavy snowdrift on the ground.

Therefore it is told among these people that no one should throw
stones at wild ducks ui whiter, lest a heavy snowstorm should set in.

boas] tsimshian myths 253

39. The Drifting Log'

There was a great war at G'itslEmga'lon between two clans — the
GispawadwE'da and the Eagle Clan. The Eagle people were defeated
by the G ispawadwE'da. There was a great battle on that day. Many
Eagle people were killed by thek enemies. The last day they had
a very hot battle, and nearly all the Eagle people were destroyed,
and their chief fled with his young niece. The chief's name was
Nes-wa-na'°, and the girl's name was Daul. They crossed the high
mountains between Skeena and Nass Rivers. Many days they
walked along the trail; anfl when they arrived at a village on the
upper Nass River, at their Eagle relatives on Nass River, they were
received gladly, and Nes-wa-na'° became their chief.

In the spring, when the people were expected to come olachen
fishing, they moved down to their fishing-ground and camped on
Sandbar Camp. The olachen came up the river, and all the people
were very busy. Then the childi-en were always in the way of the
fishermen, and some of the children were hurt and died. Some fell
into the water and were drowned, and so on.

One day the new chief invited all his people to a council to talk
about the children — how they could keep them safely in an empty
house, and how some one should take good care of them. On the
following day the children were gathered together in the new chief's
house, but the boys were always fighting with the girls. Therefore
another day they separated them, the boys by themselves, and the
girls by themselves.

A great number of girls went and found a hollow log lying above
high-water mark. Their parents had chosen the princess Daul to
take care of them, and all the girls loved her very much. They
went into the hollow log and played that it was then' house. They
started a fire in it and ate there, and their parents cairied great
quantities of provisions into the small log; and they had many gar-
ments of black and arctic fox, martens, raccoons, weasels, and all
kinds of costly garments. They staid there a long time, while the
people were working, and all the children loved the j^oung princess as
children love their mother.

One night the tide was liigher than it had been for many years,
and the liigh tide carried away the large hollow log from its place
wliile the children were asleep in it. The log floated out to sea with
many children in it. Early the next morning the princess awoke and
went out and saw that the log had drifted away.

Before the log had drifted away, a young prince had given her a
young eagle as a present. She loved the young eagle, and tamed it,
and the young eagle learned to understand her words. Then she

1 Notes, p. 831.

254 TSIMSHIAN MYTHOLOGY [eth. ann. 31

knew what had happened; and when the princess went nearer the
young eagle, it was flying with its mistress, and the princess named
it Young Eagl.e.

She cried; but wlien she went back into the hollow log, she stopped
crying. She was afraid that if the cliildren should know what had
happened, they might faint. Therefore she tried everything to
comfort them. The log was drifting way out on the great ocean.

When the parents of the children missed the hollow log from its
place, they began to cry. They took their canoes, and went down
the river to search for their children, but in vain. They cUd not
find them. They went back liome, full of sorrow on account of the
loss of their children and of their young princess.

The young eagle was seated on a root of the hollow log in which
the children were; and after a few days liad passed, the young eagle
flew back to Nass River. When all the people in the village were
lamenting, the young eagle flew down from high up in the air, and
alighted on the roof of the house of the princess's grandfather, and
screeched. Then all the people of the village knew that the cliildren
were still alive. After the eagle had screeched, it flew away down
to the mouth of Nass River.

The log was still drifting about way out on the ocean, and the
tide took it out between Queen Charlotte Islands and Prince of Wales
Island, and took it along the south side of Prince of Wales Island.

The people of a Haida village were camped on the outer coast
for halibut fishing; and when the sun set in the west and great
waves rolled up on the sandy shore at the end of the camp of the
Haida tribe, the log was carried ashore by the waves and grounded
there; and when the tide receded, the princess said to all the children,
"Now, cliildren, come out!" Therefore all the children came out,
and the princess said to them, "Now go up to the woods beliind the
village, and I will go in front." It was evening now, and all the
children went up into the woods. Then she walked in front of the
houses of the camp, and stopped in front of the chief's liouse. Many
young people passed her without noticing her; and while she was
standing there, some one came up from the beach. It was a young
prince, who asked her where she came from and where she belonged;
and she answered in her own language, which the prince did not
understand, and the young princess did not understand what he
said. The young man wanted to take her into his father's house.
The princess first refused, but finally she went with him. The prince
stopped the young men who were playing at the door of his father's
house, and led her into the cliief's house, who ordered Ms young men
to spread mats at one side of the house.

Then the great chief said, "My son shall marry you because I am
your relative. What is your name, my dear (" but she did not under-

BuAs] TSIMSHIAN MYTHS 255

stand what .he said. Therefore they called one of liis female slaves
who understood the Tsimshian language to be his interpreter; and the
interpreter said, "The great cliief asked for your name." She replied
through the interpreter, "My name is Daul. I am the niece of the
great chief G"it-xS.'n and Nes-wa-na'°. They were all killed by the
enemy. He was the only one who made his escape from them. He
took me across the mountains, and at a river on the other side of
the mountain we found our relatives, who treated us well; and the
whole village loved my uncle and myself. When the olachen came
up the river, they moved down to their camping-ground ; and they
did not want my uncle to work himself, so they gave him all their
children to take care of while the people went out fishing, and they
gave me the girls to take care of. I took them into a large hollow
tree which lay above high-water mark, and one night the high tide
carried it away, and we drifted away from there to this place." After
she had said tliis, she began to cry.

Then the great chief said, "My niece, my son shall marry you."
She rephed, "I will do so if you will promise to take care of my girls."
Therefore the cliief said, "We \vill take care of them as though they
were our children." Then she sent the young men to bring them
down.

The young men went and shouted; but the girls were afraid, and
ran away, for it was the first time they heard the Haida language.
The young men came to the cliief's house and said that the cliildren
were afraid of them. Therefore the princess went down with her
new husband to the hollow tree, and all the children were in there.
She called them; and before they left the hollow tree, the princess
asked them to put on their fur garments, and they all went into the
great chief's house. The chief ordered his men and slaves to give
them food; and after the food was served, the great cliief said to liis
new daughter-in-law, "I will take all these girls to be, my own chil-
dren; and if any one wants to marry any one of them when they are
grown up, they shall come and talk to me; and if I agree, then they
may have them."

On the following day his son was married, and the great chief
invited all the other chiefs to the marriage festival.

The young eagle still loved the prmcess, and she always fed the
young eagle. Sometunes it went over to Nass River to visit her
grandfather. It would stay there a while and then come back agam
to the princess.

.Ifter a few months had passed, the young prmcess gave birth to
a boy. A year passed, and another boy was born to her. Another
year passed, and she gave birth to another boy. There were, in all,
four boys and one girl, and then another girl. All her companions
married. They also had children.

256 TSIMSHIAN MYTHOLOGY [eth. ann. 31

The princess's children were skillful sea-otter hunters.. One day a
great number of children were playing on the beach, and the prin-
cess's youngest child was among them. She hurt one of her play-
mates, and the child began to cry. Then the mother of the child
which was crying asked, "Who hurt you ? " and the chUd of the mother
said that the younger daughter of the princess had hurt her. Then the
child's mother scolded the younger daughter of the princess, saying,
''You have no reason to be proud, child; your father just found your
mother on the beach. He did not intend to marry her hke a
princess, taking her from her father's house." The princess heard
what she said, and she began to cry. She did not tell her husband.

The princess's boys did not speak her language; only her elder
daughter could speak her language.

Now the four young men were grown up, and were strong men.
They were playing outside, and began to quarrel with the son of one
of their father's relatives. They began to fight, but the prmcess
stopped them with kindly words; but the mother of their cousin was
angry, and she scolded the princess's sons, saying, "We did not go
to your mother's father's house to let my brother marry your mother,
and now you pretend to be very proud, you slave ! They found your
mother on the beach."

When the prmcess came into her father-in-law's house, she cried
bitterly. After she hatl cried, her husband came m and questioned
her, but she did not tell hun. She only said to him, ' ' Make a good-
sized canoe. I wiU send all my children to my own country." There-
fore her husband bought a large canoe ; and one day in the summer-
time they loaded the canoe with many things — costly coppers, and
slaves for all the boys and for one of the daughters. The father kept
only the younger daughter. Her mother called her elder daughter,
and said, "The young eagle will guide you to our native home."
The princess asked her husband to make a crosspiece of wood and
fasten it on the bow of the canoe to let the young eagle sit on it . He
made it, and they started. The young eagle was sitting on the bow
of the canoe, and they paddled away along the south side of Prince
of Wales Island, and the young eagle flew ahead of them.

Before they started, their mother had said to her daughter, "You
shall always ask the young eagle which way to go: 'Young Eagle,
where is your mother's native land V and it will guide you on your
way home."

Now they started ; and the young eagle flew ahead m front of the
canoe. It would sit on a tree ; and when the canoe came to the place
where it was sitting, it Hew ahead again and sat down again farther on.
Thus they continued all the way until they arrived at Root-Basket
Camp. They camped there. In the evening they went around the
small island and killed many seals. After they had dressed the seals,

BiiAs] TSIMSHIAN MYTHS 257

tlicy went on until they passed Grizzly-Bear Point. Behold! there
was a great sea in front of them. Then the girl asked the young
eagle, "Where is your mother's native land, Young Eagle?" and
the eagle led them to a camping-place. There they waited until the
following morning. Early the following morning the eagle screeched
to wake them up. They arose and went on. The young eagle flew
across the great sea high up in the air, and the prmces paddled on as
hard as they could; and when the sun rose high up in the sky, they
saw a small blue mountain far ahead. They followed the eagle,
which was ilying way up in the air, and before evening they saw the
island ahead. They paddled very hartl, and late in the evening they
arrived at Slave Island. They camped there and took a rest; and
after they had eaten, they slept. Only a girl watched over them while
they were asleep. They camped there for two days. The foilowmg
day they went on again and crossed Beaver-Tail Island.

The girl asked the eagle agam, ''Where is your mother's native
land, Young Eagle?" and it always flew ahead; and when they
arrived on the mainland, they camped on Hole Island. On the fol-
lowing day they went on to Nass Eiver, and in the evening they
camped on Gravel Bar Camp ( ? ?) . The young eagle left them there ;
and they did not know which way they should go, because it was at
the mouth of three rivers where they were camping — the rear river,
middle river, and Nass River.

The eagle had been away for t^^•o days, and the princess was still
encamped there. The eagle had gone up to her (?) mother's uncle,
and was sitting on top of his house, screeching. After two days the
eagle came back; and the princess started once more, going up
Nass River, the eagle flying ahead. Now they understood that
they were near home, and they were very glad. Before they arrived
at the village, t hey put on their good clothes ; and their sister looked
shining, like a supernatural bemg, Avhen she put on her dress of white
sea-otter skin. The four brothers wore their garments of black sea-
otter skin, and they had red pamt on their faces and eagle down on
their heads. They padtUed along, and the young eagle was sitting
on the bow of the canoe.

Before the sun set m the west, the canoe came up to a village;
and the young people wereshoutmg outside on the street, when they
saw the canoe coming up to them. The canoe arrived on the beach
in front of the village, and the people saw the young eagle sitting in
the bow. Some one asked them, "Where do you come from ? What
people are you ?" Then the girl said, "We are the children of your
Princess Daul, who was among the children that were carried away
by the high tide in the hollow tree." Then all the people cried, and
some shouted for joy. They took them up into then* grandfather's
house.

50li83°— :U ETH— 16 17

258 TSIMSHIAN MYTHOLOGY [bth. ann. 31

The cliief was very old, and was blind on account of his old age.
Then all the people of the village came in to see them. They were
seated on one side of the large fire. They were like supernatural
beings to look at. Then the old cliief asked, " Wliere is your mother ? "
The girl repUed, "She is at home with father." — "Wlio are your
father's people?" — "He is the only son of a great chief named
G'it-xa'n." — "How many are you?" asked the old cliief. She
re])Hed, "These four boys here and we two girls. My grandfather
kept my younger sister to stay with him." Then the old man
smiled, and said, "Come up to me, each of you, from the eldest to the
last!" Then the eldest boy went to him. " Wliat is his name ?" and
the girl replied, "His name is Hfiis." Then the second one came.
He felt of him also, and asked, " Wliat is his name?" — "His name is
Nes-awatk. " Then the third one came. "Wliat is liis name?"—
"His name is Xagigun." Then the last one came. "Wliat is his
name?" — "His name is Xbl-ye'lk." And he called her to come.
"My dear," he said, "I will feel of you." She went to him, and he
asked her, "Wliat is yourname, my dear?" — "MyiiameisWl-n!e'°x;"
and the old chief continued, "Who gave you your names, children?"
She replied, "My grandfather gave them to us." — "Yes, yes! he is
my relative. Is it very far ? " She repUed, " It is not so very far. " —
" Wlio brought you here?" She said that a young eagle had brought
them. "And where are all your mother's companions?" — "They
all married there. Not one of them was lost, and some of them have
children." Then all the people were glad.

The chief said to the eldest one, " You shall have my place, and
try to go back to our own village at Gits!Emga'l6n and destroy those
who kiUed your grandfathers."

As soon as the old chief ended his speech, he feU back and died.
Then his whole tribe mourned over him. The eldest son of Princess
Daul succeeded to his place, and his people loved him very much.
One day his people wanted to go and visit their cliief's children.
Many of them went in many canoes, and one of the sons of Daul
went with them to guide them on tlieu' way; and they reached the
village of the Haida, who received them peacefully, and they became
very friendly. There was no war between them, and the Nass River
people took back some of their grandchildren.

As soon as they arrived on Nass River, the new chief wanted to
go and fight with the people of Gits !Emga'16n, those who had mur-
dered his relatives on the battle-field years ago. Therefore he made
ready, with his whole tribe. They crossed the mountains, and
arrived at the great lake of G'its !Emgii'l6n. They saw smoke up
there, and followed it, and soon they arrived at a great camping-
place near the lake. The people were beaver hunting. They went
there secretly by night. The people who were in camp there were

BOAS] TSIMSHIAN MYTHS 259

the relatives of the murderers of the relatives of the young chief.
The chief and his people staid behind the house, waiting until their ene-
mies were asleep. They were very merry in the evening, laugliing and
shouting for joy, and making fun of the relatives whom their grand-
father iiad destroyed on the battle-field years ago. The young chief
heard all they said, and heard them laughing. At midnight the war-
riors came in one by one; and when they were all in the house, the
chief ordered Ids men to stand each by one of the sleepers ; and when
they were ready, the chief shouted, "Now slay the murderers!''
Then his men Idlled all of them, and not one of them escaped. Only
one slave-woman with her little daughter was saved. She was a
relative of the young chief, and she was living in a little hut beliind
her master's house, where she was weeping. She made her escape
early in the morning.

Early in the morning the four princes sang their war-song, and
the slave-woman knew her relatives' war-song. After they had sung
twice, the slave-woman came out with her Uttle daughter, and said,
"You are my relatives, my dears. I know your war-song." The
young chief asked her, "Wliat is your name?" and the woman
replied, "My name was Wl-n !e'°x. I am the younger sister of Princess
Daul, whom my uncle Nes-wa-na'° took away from here to some other
place; and these people took me captive, and I have been their slave
for many years. They intended to kill me when they put up a totem-
pole in winter." Then the four princes raised their voices and wept;
and after they had wept, the young chief said to her, "My mother's
name is Daul. She is stiU alive. She is married to a great chief's
son in a Haida village. She is your sister. Slie had six cliildren — four
boys and two girls — and we are her children." Then the poor slave-
woman embraced each of them.

The young chief asked her whether any of the men remained in the
village; and she said, "Only one old chief remains, the one who de-
stroyed all your grandfathers in battle." She asked, furthermore,
"Is my uncle alive?" They rephed, "As soon as we came home to
his house he died, after having spoken to us, and I succeeded to his
place; and he charged me to take revenge on these murderers who
destroyed his brother and his peoi)le. Therefore I have come across
these mountains. All my companions are my people."

After this they had a long conversation, and the young cliief said
to his men, "Now cut off the heads of those whom you have killed!"
They did as their young chief had told them. And he said also, " Take
their scalps!" and they cut down the bodies on each side of the
chest down to the belly and pulled down the skin between their legs
as a sign that the relatives of those slain should not take revenge in
the future. When they had done so, they put each of the bodies
on a pole and placed them upright along the camping-ground. Then

260 TSIMSHIAN MYTHOLOGY [etii. ann-. 31

tliey went down to the village of G'itslEmga'lon. They arrived at
the village in the evening, and went into their enemy's house, where
the old cliief was all alone. They saw him sitting in the rear of his
house; and when they all had entered, the young chief said, "Now
kill the old chief to avenge the death of my grandfather's relatives
wliom he destroyed." Then all his men clubbed him vdth their war-
clubs, and the young chief destroyed all his property, pulled out his
eyes, and hung the body on the grave of his uncles who were slain in
battle long ago, head downward, feet upward. Then he sent back
all his warriors to Nass River, to their own home, together with Ids
third brother. The daughter of Ids captive aunt and two of his own
brothers staid with him. He wanted his own sister to come and
live with them, and he continued to live in his own native home.
Wlien Ills sister came across the mountains, he married a princess,
one of liis neighbors' daughters; and many chiefs desired to marry
his sister, for she was very beautiful; and one of the G'its lala'sEr
came and wanted to marry her. The chief agreed to it, and they
were married; and they multiplied among all the tribes of the Tsim-
sliian; and so did her younger sister, whom her grandfather kept
among the Haida, and also the daughter of the captive aunt, whom
he sent over to Nass River. These three girls were the ancestors of
the Eagle family all over the coast, among the Tsimsliian.

40. The Stoky of Asdilda and Omen'

A long time ago there was a village called Dzl'gwa. There lived
a chief and his wife. They had two children, a boy and a girl. The
boy was called Asdilda, and the girl was named Omen (Dl°ks) .

One day the prince called his tlu-ee friends, and they went up the
river of Dzi'gwa m their canoe to fish for trout, as they used to do
every spring. The prince was seated in the bow of the canoe, two of
hLs friends in the middle, and one at the stern. They went up the
river until they arrived at their fishing-ground. Then the prince
looked down into the clear water, and saw many trout under the
canoe. He took his two-pronged fishing-spear. The prince wore
his valuable hat. The hat was very expensive, and was called
Cormorant Hat. It was covered with costly a])alone shells; and
nobody was allowed to wear the hat except this prince, as a crest of
his family. He speared a good many trout, and 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. He put
his hat on, and looked down agaui, and saw a large trout come along
slowly. He took his spear, and was ready to throw it ; but before he
could cast his spear, his valuable hat fell off, and he lost sight of the

1 Notes, p. 832.

BOAS] TSIMSHIAN MYTHS 261

trout. Then he put oii his hat again and looked dowTi. Ho saw
another large trout coming up, and he tried to spear it; but before
he could do so, the trout was gone, for his hat fell down again, and
he lost sight of it. Then he became angry, took off his valuable
hat, tore it to pieces, and threw it into the water, and it went down.
The steersman, however, took a long pole and fished up the pieces
of the valuable hat, ami placed them behind hunself in the stern of
the canoe. Now the prince said, "Let us camp here!" for it was
getting evcnmg. They camped at the foot of a large spruce tree,
as they were in the habit of camping every spring. They built a
fire, and were about to roast some trout for their supper. Soon the
trout was cooked, and the friends got skunk-cabbage leaves and
spread them on the ground. They used them as dishes to put the
roasted trout on. Immediately a frog leaped on the cooked trout
and remained sitting on it.

Then the prince became angry with the frog. He took it and threw
it uato the fire, but the frog jumped out of the big fire. He took the
frog again and threw it once more into the fire. The poor thing tried
to escape, but in vain, for the young man was stronger than it. At
last the frog was killed in the fire; and one of the prince's friends
took the burnt frog away and secretly threw it into the bushes.

Then they had their supper. They lay down and slept; and on
the following morning, very early, the prince said to his companions,
"Let us go home!" They launched their canoe and started home-
ward. When they were all aboard, they paddled along. When
they were a little distance from the camp, behold! a young woman
was seen commg downi to the beach behind them. She shouted,
saying, "My dears, please take me along with you!" The woman
had her face blackened with charcoal, for she was in mourning.
The young man turned back to her, for the prince was much pleased
by the beauty of the young woman. He jumped out of the canoe
to take her, and stretched out his hands to embrace her; but the
woman vanished, and only a frog leaped away from hun.

He wont down to his canoe, and they paddled on. When he had
gone some distance, they heard somebody crying behind them,
saying, "My dears, will you take mo along with you ?" and the young
man stopped. They looked back, and the prince saw a beautiful
girl. He said to his companions, "Let us turn back and take her
along!" So the canoe turned back toward her. When ihey arrived
near the shore where she had come down to the beach, the prince
jumped out of the canoe and walked up to the woman. He stretched
out both his arms to embrace her, but she vanished again. Only a
frog leaped away from him. He went down to his canoe, and they
started again. After they had paddled some time, a woman came
down to the beach and shouted, saying, "My dears, please take me

262 TSIMSHIAN MYTHOLOGY [eth. amn. 31

along with you!" Then the men stopped, looked back, and saw a
good-looking woman coming down. The prince asked them to turn
back and to take her aboard. So they turned back and reached the
place where she had come down. The prmce jumped out and went
to meet her, and the woman came down to the beach; and the prince
stepped up to her quickly and stretched out his hands to embrace
her, but she vanished, and just a frog leaped away from him. He
went down to his canoe, and they paddled away; and after they
had gone some distance, they heard some one crying behind them,
saying, "My dears, take me along with you!" Then the prince
answered, "No, you wiU vanish away from me." Thus said the
prince to her. And she asked once more to be taken along, but they
did not heed her request. They paddled away as hard as they could.

Then the woman said to them, "My dears, listen to what I say to
you!" They stopped and listened. "As you go along, when you
arrive at that point yonder, your prince will fall back and die; when
you reach the next point, one of those who sit in the middle of the
canoe wiU die; and before you arrive at the beach of your village,
the next man will die, too; and as soon as your steersman finishes
telling to your people the story of what has happened to you, he
will die."

Thus spoke the woman to them. They paddled away from her,
laughing, and scornmg her, "Ha, ha! you will soon die yourself!"
They paddled along, and soon reached the point about which the
woman had told. Then the prince fell back and died. His friends
paddled along, weeping and sad ; and while they were paddling along
weepmg, one of those sittmg in the middle of the canoe fell back and
died also. Now, only two were .left who were paddhng along.
Before they reached the shore of their village, the next one feU back
and died, and only the steersman remained.

When he arrived at the shore, crowds of people came dowai antl
questioned him about what had happened to those who had died.
The steersman did not say a word, but went up to his father's house.
The people continued to question him as to what had happened to
them. As soon as he came into his father's house, the crowds fol-
lowed hun, and the house was full of the people of the whole village.
Then the steersman began his story.

"Yesterday, when we arrived at the fishing-ground, our prmce,
Asdilda, speared many trout ; and before he went to camp, he looked
down and saw a large trout coming along. Immediately he took up
his harpoon, ready to spear the large trout, but his hat fell over his
eyes, and the trout disappeared. His valuable hat fell several times
just when he was ready to tlirow his spear, and the trout was gone.
At last he became angry, took off his hat and tore it to pieces, and

BOAS] TSIMSHIAN MYTHS 263

he threw it into the water; and when I saw the hat sink slowly, I
took my pole and fished it up, and put it behind me in the canoe, at
the stern.

"In the evening we camped at the foot of a large spruce tree, and
built a large fire, ready to cook our supper. We roasted some of the
trout, and soon they were done. Then we went for skunk-cabbage
leaves, and we spread them on the ground to serve as dishes. Then
we put the roasted trout on them. As soon as we sat around there,
a frog leaped on the fish ; and our prince, Asdilda, became very angry
at the frog, took it, and cast it into the fire. The frog leaped out of
the fire, but the prince took it again and threw it in. The frog tried
to escape from liim, but could not do so. Again the frog tried to
leap out of the fire, but the prince took a long pole and pressed it into
the fire. The frog tried to escape, but could not do so. He pressed
hard, until the poor tiling died and was burned."

The steersman continued, "Then I took the body secretly and
threw it into the bushes. Our fire was almost out, and we lay down
in our camp to sleep until the following morning. Then we had our
breakfast; and after we had eaten, our ju-ince said that we should go
back home.

"We started for home; and when we were paddHng along from our
camp, we heard some one shout behind us." Thus said the steersman
while the people crowded about him in his own house. .

"Then," said the steersman, "we beheld a young woman, who
stood on the beach of our camp, with her face blackened with char-
coal as a sign of mourning; and she said, 'My dears, will you take me
along in the canoe?' Our prince said, 'Let us turn back and take her
vnth us ! ' So we turned back to her ; and when we reached the shore,
our prince jumped out of the canoe, went to her, and stretched out
his arms to embrace her, for he was pleased with her. She had a
lovely countenance, and was beautifid to look upon. Therefore the
prince put forth his arms to embrace her; but she vanished from our
sight, and the prince saw only a frog that leaped away from him.
Tliis happened to us three times.

"Then we paddled away from our camp, not heeding her words.
She cried out repeatedly after us; and at last slie said, 'My dears,
just stop for a while, until I have told you sometlung.' Then we
stopped paddling, and she said, 'Just Usten to what I say. Wlien
you reach the point yonder, your prince wiU fall back and die; and
when you reach the other point, one of those seated in the middle of
the canoe will die; and the next one will also die before you arrive
at home; and your steersman will die as soon as he has finished
telling lus story to the people.'"

Thus said the steersman, and fell back and died.

264

TSIMSHIAN MYTHOLOGY

I ETH. AXN. 30

Then all the people of the village moved away. They took the
bodies of the dead and buried them. On the foUowdng morning an
old woman who lived at the end of the town went to the house of the
chief, of the father of the prince who had died. The old woman said,
" Send for all the people of the vUlage." The chief obeyed, and invited
all liis people in ; and when all the people were in the house, the old
woman said, "My dear people, I had a dream last night;" and all the
peojjle were very anxious to know what the old woman had dreamed.
So the people questioned her, and asked what her dream had been.
She said, "I had a very bad dream;" and she said to the cliief who
had lost his son, "Dig out the earth in the middle of your house.
Dig a deep hole, and put your only daughter into it." Therefore
the chief ordered Ids peojjle to dig out the ground; and after they
had dug a deep hole, they put costly coppers into it first, painted
garments, and much property. They put the costly coppers on eacli
side of the pit, and also garments of sea-otter skins, of marten skins,
and woven blankets, and many elk skins. Then the girl went into
the hole, and they covered it over with blankets, and filled it in over
the blankets. As soon as the old woman knew that the ])rincess
Omen had been covered with earth, she said, "I saw in my dream
that fu'e fell from heaven and consumed this village. I saw a fire
fall on top of that mountain yonder." Aiid as she pointed to the
top of the same mountain, behold ! a little firebrand fell down on top
of the mountain, and it began to stream down quickly like water
from the top of the mountain. The fire went around the village,
and the water in front of the vUlage burned like oil. The people of
the village could not escape from it. They were all burned up. Only
the princess, who was hidden in the hole, was saved; and the old
woman also hid herself in the ground .

The princess Omen heard the noise of the fire passing over her
while she was sitting in the pit; and when the noise had ceased, she
heard the voice of a very old woman coming down crjang ; and Omen
heard the mourning-song of the old woman, and Omen knew that the
old woman was weeping on the ground above her; and this is the
mourning^ong of the old woman:

-f^

Am - ea- gait - dkl

-(^

-<=2^

na - 2a -

6=f=

eeps dEp an-qa dEp an - qa
I gatlier tlie bonea of my dear ones, my dear ones.

BOAS]

TSIMSHIAN MYTHS

265

The girl heard it wliile she was in the pit. After a little while, she
heard another voice coming along. So she pushed away the cover,
and, behold ! she saw a chief tainess holding a cane in her hand. There
was a Uve frog at the lower end of the cane, and a Uve person on top
of the live frog, and a Uve eagle was at the upper end of the cane; and
the cldeftainess was wearing her large hat made of spruce roots
painted green. She walked slowly along, talking with the aged
woman. She said to the old woman, "Don't you know that Asdilda
cast my only child into the fu'e ? Therefore I burned up this village."
She sang —

-^t^

:p=ic

Y6a ho ySa ha
Dzila'°eans ya.

yea ho ySa ha
Dzila.'°g:an3 ya,

ayea a yea-ha
ayea a yea-ha

ye ho yea (three times)
ve a ve

And she went along all alone, crying while she was M^alking.

After she had repeated her song three times, she put her child's
name into the mourning-song, in the last line of her song. Her name
was Dzila'°gans. 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.

Wliile the cldeftainess was going away, the girl Omen came out
from her luding-place. She had learned well the mourning-song of
that cldeftainess who had just gone. As soon as she was out of her
pit, she looked around, and with deep sorrow she saw that nobody
was saved, that the whole village was burned.

She went along, not knowing which way to go; but before she
went, she put on her garments of sea-otter and of marten skins and
the chief's woven dancing-blankets; and she put in order the costly
coppers and the elk skins, which she left in her hiding-])lace. Then
she went off full of sorrow, and singing her own mourning-song. It
is as follows:

\i^ J.

f4^

-m — r^»— -

— f^
—^ —

-i>^

1 ^ P

— •-;

Na dEm maige eint gima'dil ^n-wa'lda; a yi yi
Na dEm maige eint guna'dit gau-wa'lda; a yi yi.

Nil wil ga-xbESEm-laxla'x} gui-liauta giina'dil gau-wa'lda; a }-i yi.
Gau-lu-gaxl \n-gal-ts!abEm Dzi'g\va; a yi yi.

Gau-lu-gaxl na-gal-ts!a'pgE8 guna'da; a yi yi.
Gan-hi-gaxl wi-gal-ts!a'bEm Dzi'gwa; a yi yi.

Nil wil ksi-latkl giis-likla'k"; a yi yi.
Gan-lu-gaxl vri-gal-tsIa'bEm Dzi'gwa; a yi yi.

266 TSIMSHIAN MYTHOLOGY [eth. anx. 31

1. ^Vl^en wont to spear fisli my dear lord, alas!
^Vllell went to spear fish my dear lord, alas!

2. Then fell the cormorant hat of my dear lord, alas!
And 80 the town Dzi'gwa was destroyed, alas!

3. So the town Dzi'gwa of my dear lord was destroyed, alas!
So the great town Dzi'gwa was destroyed, alas!

4. Then the shining garment appeared, alas!

So the great town Dzi'gwa was destroyed, alas! '

She went on and on until she came to a hirge lake; and while she
was walking around the lake, she beheld a beautiful garment spread
for her on the ground, glittering like the stars of heaven. The gar-
ment was full of the foam (?) of living persons; and she put this glit-
tering garment into the mourning-song.

She went along, weeping, past the garment; and while she was
still gomg on along the lake, she suddenly heard a great noise coming
forth from the water of the lake. It sounded like the rolling of
thunder. She looked up, and saw a supernatural halibut coming
up out of the water in the shape of a house with carved front, and
she put it into her mourning-song. She passed by, going her way,
struggling along until she felt weary and faint, because she was
starving, and her voice was almost lost on account of her weakness.

After some time Omen came down on the other side of the lake, and
she saw a fire burning under the root of a spruce tree. She went
toward it, feeling very weak. Her garments were almost gone on
account of her long journey. She sat down by the fire, with her
back toward it.

On this fire the body of a dead princess of a town near by had been
burned. The only daughter of a chief and his chieftainess had died
and had been burned there. And while the wandermg princess was
sitting by the funeral pyre warming herself, a canoe came along with
four people in it. "\Yhen they saw the princess sitting by the fire,
they passed on toward the village on the other side, and they took
the news to the people of the vUlage, saying that they had seen a
young princess sitting by the funeral pyre; and all the people were
glad, and said that the princess had come back to life. Therefore
the chief and his wife went over to see what had happened there.
They arrived at the beach, and, behold ! a princess was sitting down
by the fire. They came ashore as quickly as they could, and the chief
and his wife went up to the fire. Then the whole company, and also
the chieftainess, embraced the girl; and the chieftainess asked her,
"What is your name?" The girl said that her name was Omen,
and so on; and this had been the name of the chieftainess 's only

' Mr. Tate has given tune and words apart, and I can not fit tKe words to the music. — F. B.

BOAS] TSIMSHIAN MYTHS 267

daughter who had just been burned on the funeral pyre where the
wandering prmcess was sitting.

Then the chief and his wife and his people took her home, full of
gladness, and gave a great feast to the people, because his daughter
who had been dead a little while previously had come back to life.
So the princess lived with her new parents; and after she had been
there for some time, her new parents loved her very much, and her
father wanted to marry her to one of his nephews.

The following summer, when the strawberries were ripe, all the
young women started to pick strawberries on a certain island a little
distance away from their village. All the young women left the
canoe and went to pick berries on one of these islands. The young
princess was left alone in the canoe; and when the whole party began
to pick strawberries, the princess, who was alone in the canoe, started
to go out to the next island. While she was on her way, a south-
westerly gale began to blow, and drove her away. The strong wind
drove her canoe away from her new home; and so she arrived in
the middle of the great sea, in an entirely unknown part of the world.
Then she sang her mourning-song which she had been singing while
she wandered away alone, after the fire had consumed her own father's
village. Then she looked, and, behold ! a large object like a great
eagle came forth from the water, with ten Uttle eagles on the head of
the large one. She drifted on until she landed a little distance outside
of our old town of Metlakahtla. She reached the shore of the G'id-
wul-g'a'dz tribe, and their chief took her into his house and mar-
ried her.

She bore him three sons and two daughters, and she was happy in
her new home. The chief who had married her had five wives besides
her, so he had six wives altogether. And one day the older wives of
the chief quarreled with the princess because the chief loved her most ;
and the elder wives said to the young princess, "The chief ought not
to have married you, for you were driven away by the southwest
wind while you were picking strawberries, you Haida slave!" Thus
said the elder wives of the chief to Omen.

Her children grew up. The eldest son used to go out hunting, and
they became rich in the foreign land. The boys gave a great potlatch
to all the Tsimshian tribes, and took their names. The eldest son
took the name Asdilda, and the second one took the name Younans,
the third one Gamqagun; and the first girl was named Lu-xsm&ks,
and the second one Alulal and Sagabin. Then they had another
great feast, and Asdilda made a cormorant headdress covered with
abalone shells, like that of the former Asdilda, which he wore when
he was out fishmg for trout at Dzi'gwa; and he made a cane like that
of the Frog Woman, with the frog at one end, and the live person on

268 TSIMSHIAN MYTHOLOGY [eth. ann. 31

the frog, and a live eagle at the upper end; and he made a glittering
garment, like the one which his mother saw by the side of a lake, and
a supernatural halibut, and the eagle that hLs mother had seen m mid-
ocean while she was being driven away by the southwest wind. Then
they gave their mother a new chief's name, Picking Strawberries and
Great Haida Woman. She got these names on account of her quarrel
with the elder wives of the chief a little while ago. Therefore these
people have these names and crests, and they have their mother's
mournmg-song which she sang while escapmg from the burnt village.

Many years after this the mother called her children together and
told them what had happened to her. She said, "These are not
your people. Our people lived on the other side of this land, way
out at sea." She told them the story about her brother Asdilda —
what had happened to him when he was out fishing trout, and how
the Frog had burned their village, and how she alone was saved
when her father dug a pit and put her into it with much valuable
property and six costly coppers, and so on, and how she came to the
other village among her relatives who had the same crest, and how
she was driven away by the southwest wind, and so on, until she
had married the children's father. Thus spoke the princess to her
children.

As soon as she ended her story, one of the boys said, "Let us go
and visit our native land and our relatives there!" Then the eldest
one said, "Let our younger brother and our younger sister go to
visit them!" So they made themselves ready and went. Their
father the chief bought a new good-sized canoe, large enough to
withstand the sea and the wind, and the mother went down with
them to the beach. She pointed out the direction with her finger,
saying, "You must keep ahead between Dundas Island and Stephens
Island; and when you get out to sea, keep ahead in the direction
where the sun sets, and the stern toward sunrise ; and when you get
to the islands, turn your canoe to the southwest. Then you will find
your grandfather's village." Thus she said to her two children. The
children started out, and six slaves went along with them. They
went on and on until they passed between the two islands, Dundas
and Stevens, and went out to sea, as their mother had told them.
Then they turned their canoe to the southwest; and after some
time, when the mainland sank out of sight, they saw land ahead of
them, and they were glad. On the following morning they landed
on the other shore and camped for a while. They went on, turning
their canoe southward, as their mother had told them, and they went
along the shore of the island; and when they passed the first point,
they saw a village in front of them, and before evening they arrived
in front of the village.

BOAS]

TSIMSHIAN MYTHS

269

The young prince said to tliem, "My dears, have you lost a princess
who was on her way to pick strawberries many years ago?" Then
the people of the village called them ashore and took them into the
house of the new chief; and they told the story how their mother
was driven away by the southwest wind while on her way to pick
strawberries; and some oi the people who knew their mother were
glad to hear the good news about the princess who was lost many
years ago. Then the people told them how theu- mother had a good
home among the Tsimshian tribe, and how the elder brothers had
given great feasts, and that their father was a chief of one of the
Tsimshian tribes; and at the end of their speech, their grandfather's
nephew invited in all the chiefs, and told them that the old man's
grandcliildxen had come safely, and they were all happy. The boy
went on the following day to visit the old home of his mother, trying
to find the costly coppers and the property that was hidden, as his
mother had told him. He arrived at the old desolate village-site of
Dzi'gwa, and he. found all the things as his mother had told him.
He found all the costly coppers and the other property, and that is
the end. These are Omen's mourning-songs, which she sang when she
went along her way, after she had left the village that had been
destroyed by fire:

j?s:

JJJ J

1. Na dEm maige sint gima'dil ^an-walda; a yl yi
Na dEm maige sint guna'dil gau-walda; a yi yi.

2. Nil wil ga-xbESEm-laxla'xl gul-hauts guna'diJ gan-wa'Ida; a yi yi.
Gan-Iu-gaxi wi-gal-ts!abBm Dzi'gwa; a yi yi.

3. Gan-lu-gaxl ua-|al-ts!a'pgEsguna'da; a yi yi.
Gan-lu-gaxl wi-gal-ts!a'bEin Dzi'gwa; a yi yi.

4. Nil wil ksi-latkl gus-likla'k"; a yi yi.
Gan-lu-gaxl wi-gal-ts!a'bEm Dzi'gwa; a yi yi.

1. When went to spear fish my dear lord, alas!
Wlien went to spear fish my dear lord, alas!

2. Then fell the cormorant hat of my dear lord, alas!
And so the town Dzi'gwa was destroyed, alas!

3. So the town Dzi'gwa of my dear lord was destroyed, alasl
So the great town Dzi'gwa was destroyed, alas!

4. Then the shining garment appeared, alas!

So the great town Dzi'gwa was destroyed, alas! '

I See footnote on p. 266.

270

TSIMSHIAN MYTHOLOGY

[ ETH. ANN. 31

-(^

Am- sa- gait- dal

5=?:

-f^

seps dEp an- qa dEp an- qa

I gather the bones of my dear ones, my dear ones.

Yea ho yea ha yea ho yea ha ayea a yea-ha

ye ho yea

t?f^

5^»

Yea ho yea ha yea ho yea ha ayea a yea-ha

ye ho yea

^HTJ"^^

l^^

P P • O g>'

Yea ho yea ha yea ho yea ha aySa a yea-ha

ye ho yea

i?S

o .

^T^f-' -II..J.I B

-6> ^

Dzila'°gaii8 ya, Dzila'°gans ya, ayea a yea-ha ye a ye

41. EXPLANATIOX OF THE BeAVER HaT '

There was a great war between the Eagle Clan and the Ganha'da,
who lived in villages, one on each side of the river. A prince of the
Ganha'da was married to a princess of the Eagle Clan. One day
the young man was jealous of his wife. He took his knife and cut
her, and the young woman ran over a bridge to her uncle's house.
As soon as she got across, she fell down dead; but before she died she
told her brothers that her husband had cut her with his big knife.
She died, and her relatives did not weep over her. They just hid
the body. Her younger brother looked just like her. He took her
clothes, put them on, and pretended to be the young woman. He
looked just like his sister. One day he was walking about outside.
Then the young man from the village of the Ganha'da saw his
wife walking about on the other side. Therefore one evening he
went across, trying to take her back. As soon as he met his wife,
he entreated the young man who pretended to be a woman to go
back with liim. The j^oung man replied, "I am not angry with you;
you were jealous: So if you want to come in wath me tonight,
come, but I don't want you to do me any harm again;" and the
young man of the Ganha'da promised that he would not do her

1 Notes, p. 834.

boas]

TSIMSHIAN MYTHS 271

any harm. Late in the night they went into the house; and as
soon as the young man was sound asleep, the man who pretended to
be the woman took his knife and cut liis brother-in-law's throat.
Then he threw the body out of the house.

Now the two villages began to fight, and had a great battle. Some-
times the Eagles were victorious, sometimes tlie Ganha'da. At last
the Ganha'da vanquished the Eagle Clan, and therefore the latter
fled. Tliis happened on Copper Eiver in Alaska. The people of
the Eagle Clan took to their canoes, and escaped southward. They
took \vith them tlieir costly coppers and many elk skins, marten
garments, and other kinds of property, and they left in more than
ten canoes. After traveling three days, they came to a nice bay.
Tliey tied their costly coppers together to make an anclior. On the
following day, when they pulled up tlie anchor, their line broke, and
they lost ten coppers. They went on southward for many days.
Wlien they came to the mouth of the river, they took one of their
expensive crests, a stone carved like an eagle, put cedar bark around
it, and cast it out to ser\-e as an anchor, and all the canoes gatliered
there. On the following morning they pulled up tlieir carved eagle;
but before they could take it into their canoe, the line broke. Then
they would mourn over their loss. Again they started, and went
on southward until they arrived at an inlet, up which they went.
There they camped. They were glad to have escaped from their
enemies, but their liearts were heavy because they had lost their
carved eagle and their coppers. In the great battle they had lost
their princes, and they had to leave a part of their property in the
houses. They were going to make this inlet their new home. On the
following day three of their young people went out in a canoe across
the inlet; and when they reached the foot of a steep cliff, behold!
a large halibut came up, opened its mouth, and swallowed the canoe
with the three persons — two princesses and one prince. The people
on the other side saw it. Therefore two of their brave men went to
kill the monster who had devoured their prince and their princesses.
They crossed the inlet in their canoe, having their large knives tied
to the right wrist. As soon as they reached the foot of the steep
rock, a halibut came up, opened its mouth, and swallowed the canoe
with the two brave men; but as soon as the halibut had swallowed
them, they cut it inside with their knives. They cut up its intestines
until it died. Then the supernatural halibut felt the pains in its
stomach, jumped out of the water, and struck the water with its
tail. It swam around the inlet, and finally ran ashore and died
there. Then those who had remained alive went down to the beach,
and saw that the great supernatural halibut was dead. They cut it
open, and saw the two canoes and five persons. Then they sang
their mourning-song.

272 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Before they left their camp, one of their princes went up into the
woods to refresh himseK, for he was in deep sorrow. He went on
and on tmtil he came to a plain. There he found a Large lake. He
stood on the shore of the lake, weeping, on account of his brothers
who were swallowed by the supernatural halibut; and while he was
weeping there, he heard a noise. He looked up, and, behold! there
was a large beaver on the waiter, with copper eyes, copper ears,
copper teeth, and copper claw's. It struck the water with its tail,
making a noise like thunder. Then the yoimg man went back to
the camp, and told his people that he had seen a large beaver in the
lake above their camp. On the following morning they went to
hunt the large beaver. Soon they came to the lake, but they saw
nothing. Everyttung was quiet. While they were still standing
there, they heard the sound of a drum, followed by a mourning-song;
and after a while they saw the large beaver come out of the water,
with copper eyes, copper claws, copper ears, copper teeth. They
agreed to kill it, for they needed the copper. Therefore they tried
hard to break the dam in the large lake. After many days they
succeeded. Before the lake was dry, the beaver came out. The
men killed it and skinned it, taking off the copper claws, the ears,
eyes, and teeth.' As soon as they had killed it, they W'ent down and
took the beaver to be their crest, and therefore the Eagle Clan use
it now. No other clan can use this large beaver. When the head
chief IjEg"e'°x makes a great potlatch, he wears it on his head, and
four head men take hold of the headdress, and one of each clan, so
that the people may know that he alone is the head chief of all the
Tsimshian. They always kept the beaver hat in their family.

42. The Watek Being Who Married the Princess^

(There are a great many stories of human beings who made wonder-
ful marriages, telUng how a prince or princess was taken away from
the old town of Metlakahtla, where, after the great Flood, all the
villages of all the tribes took their beginning.)

A great chief lived there, who had a very beautiful niece, a young
princess, whose name was SagapgiS,. This princess was very much
beloved by the young women of her uncle's tribe. One day in
summer, when the salmonberries were ripe on Skeena and Ksdal
Rivers, many young women of one tribe, of a Raven town, took a
large canoe. The canoe was fuU of young women, and the princess
SagapgiS, was among them. She was sittmg in the center of the
large canoe. They have to pass a slough (?) near the mouth of
Skeena River, and there is a great sandbar which they saw in front

1 In a letter, Mr. Tate says that the beaver's mouming-song contains only one word — ■' beaver-in-h'5-
hoiiseof-the-take."
: Notes, p. S34.

BOAS] TSIMSHIAN MITHS 273

of the canoe off the mouth of Sandy Bay Creek. They went with
the tide, and therefore the canoe was very swift; and when it was
near the bar, they saw a mass of foam over the sandbar; and while
the young women went across the foam, they paddled very hard;
and when they had passed by, they found that they had lost the
prmcess out of the canoe. The canoe was full of foam where she
had been sitting. Then they cried for her sake. They made a
camp at Autumn Camp, which is now named Port Essington. There
they waited for the tide to turn, and when the tide was out, went
home and told all that had happened to them.

Then the wise men said that the supernatural bemg of Sandy Bay
had taken her. Therefore the great chief, her uncle, called all the
shamans from all the villages and paid them. The shamans said that
the son of the great supernatural being of Sandy Bay had married
the girl. Therefore the uncle of the princess sacrificed for her sake
grease, crabapples, cranberries, dried berries, elk skins, costly coppers,
garments of sea-otter skin, marten garments, abalone shells, canoes,
and slaves. He made a great sacrifice. The young princess saw
all these things, which came into the house of the cliief of Sandy Bay,
where she was sitting at the bottom of the sea.

As soon as she entered the house of the supernatural being, Mouse
Woman came to her side, and said to her, "Throw your woolen ear-
ornament into the fire!" and when she had done so, the Mouse
Woman took the burnt wool out of the fire, and asked the princess,
"Do you know who has brought you here?" She said, "No." — "This
is the house of a great chief of the supernatural beings. His son
wants to marry you." Thus said the Mouse Woman, and went away.

When the sacrifices of her uncle came into the house of the sujier-
natural being at the bottom of the sea, the young man loved her very
much, for she was very beautiful. She staid there many years.
She had a son, whom her father-m-law called Down The Useless River
(Wa-mEdi-a'ks). When the boy was born, the grandfather took his
forehead and jjulled it, and he also pulled his legs and his hands and
his body, and the mfant was called by its grandfather Y!aga-gunu'ks
Down The Useless River ( Y ! aga-watkda wa-mEdi-a'ks).

One day the supernatural cliief was sitting by the side of his large
fire with liis back against the fire, his face toward the Useless-River
a little above liis house. He said to the Useless-River, "Send down
to my daughter-in-law a baby girl!" On the following morning the
prmcess had conceived; and when the time came, she gave birth to a
baby girl. The chief made it grow quickly, as he had done with the
elder child; and when the children had grown up to be a young man
and young woman, the old clfief mvited all the supernatural beings
of the rocks; and when aU the supernatural bemgs came into the
house, the great chief's people served food to his guests. After
50633°— 31 ETH— 16 18

274 TSIMSHIAN MYTHOLOGY [eth. ann. 31

they had eaten, the supernatural chief said to them, "My dear chiefs
of the supernatural bemgs of all parts of the world, I wdll speak a few
words to you. Let all my grandchildren's people live! Don't do
them much harm, because many of them have been drowned in the
river by you. Therefore I have invited all of you to my house."
Then all the monsters rephed, "Yes, we will do what you have said."
North Wind said, "I will not blow so often;" and South Wmd said,
"Neither will I;" and West Wind and East Wind said the same ; and
all the supernatural beings said the same.

(Before the old supernatural cluef had invited all the monsters to
his house, many canoes were capsized on Skeena River and along the
coast, for the supernatural beings in the water wanted to eat the dried
berries which they carried in their canoes. Therefore many canoes
were capsized by them.)

After they had all said that they would not do any more harm to
the people, they all went out, each to his own home.

Now many days had passed, and the great chief said to his son,
"Now, my dear son, let my grandcliildren and their mother go back
to their. own home!" Therefore on the foUowmg day they started
homeward; and when they arrived at the Raven town, they were
all happy, and the tribe of the young princess's uncle was full of
joy because she was still alive.

He invited all the Tsimshian tribes, chiefs, and other people to
show them his two grandcliildren, and he gave out their names.

Then the young man and his sister did all they could to obtain
animals of the woods and of the water. The young man was very
rich, and he would give great feasts to his uncles' people. In course
of time his uncle died, and he gave a great feast to all the Tsimshian
cliiefs and to their people, and he took the name wliich his super-
natural grandfather on the sandbar had given to him while he
was with him in the town of the supernatural beings in Sandy Bay.
He had called him Down The Useless River.

Soon after he had given a feast to all the Tsimshian, he said to his
mother, "Now I shall invite all the supernatural beings wlaich were
my supernatural grandfather's guests when we were in his house!"
and his mother said, "Do so, my dear son! Your supernatural
father and your supernatural grandfather wiU help you." Then the
young chief sent word to a man of the tribe of G4t-la'n of the Tsim-
shian, who know how to make carved wooden dishes; and ho sent
word to the G^i-spa-x-la'^ts to make carved wooden spoons ; and he
sent word to the G"inax'ang'I'°k to make carved wooden boxes;
and he gave order to the G'id-wul-g"a'dz to make deep wooden
dishes with carving; and he gave order to the G"it-dzi'''s to make
carved horn sjjoons ; and he gave order to the G"inadii'°xs to dry much
mountain-goat meat and tallow; and he gave order to theG"i-lu-dza'r

i:masi tsimshian myths 275

to pick cranberries and crabapples; and ho gave order to the Gid-
wul-ksE-ba'° to make many hundred score of dried cakes of hemlock
sap; and he gave order to the G'its lala'sEr to dry many bundles of
berries; and he gave order to the tribe of G'its!Emga'16n to dry
many hundreds of salmon, and to the women to make mats of the
bark of the red cedar.

Tliis was two years before he gave the great feast to all the monsters
or sujiernatural beings in the water. At the end of two years all
the Tsimshian tribes brought the tilings they had made. The G'i-
spa-x-la.'°ts brought ten boxes of carved spoons, the G'it-^la'n brought
ten boxes of carved wooden cUshes, the G'inax'ang-I'°k brought many
carved boxes, the G'id-wnd-g'a'dz brought ten large boxes filled with
deep carved wooden dishes, and the G"it-dzi'°s brought ten boxes
of carved horn spoons, and the G'inada'°xs brought many boxes
filled wdth dried meat and tallow, and the G"i-lu-dza'r brought many
boxes of cranberries and many boxes of crabapples mixed with
grease, and the G'id-wul-ksE-ba'" brought many hundreds of bundles
of dried cakes of hemlock saji, and the G'its!ala'sEr brought many
hundreds of bundles of dried blueberries and many boxes of cran-
berries mixed with grease, and soapberries, and the G'its lEmga'lon
brought many hundred bundles of dried spring salmon and many
hundred bundles of silver salmon.

He sent word to the tribe of the G'it-qxa'la to shred bark of the
red cedar and to bring eagle down and tobacco, and he sent word to
the G'it-q!a'°da to make blankets of yellow-cedar bark and to bring
burnt clamshells. Now, the tribe of G'it-qxa'la brought many boxes
filled with shredded red-cedar bark, ready to make into headdresses
and necklaces; and the G'it-q!a'°da brought many boxes filled with
yeUow-cedar-bark blankets and cloaks ready to wear, and burnt
clamshells; the G^it-qxa'la also brought many boxes of tobacco.
His own tribe, the G'idzExla'"!, took down theu- canoes and loaded
them with aU these goods. Many canoes were filled with the goods
made by all the Tsimshian tribes. AU these tribes used the same
language.

Now this young chief moved from the old town of Metlakahtla up
to Nass River; and when he arrived there, he built two large houses
just above the rock of Algusauxs. He built also another house for
his mother. Then he sent out Ms young men and his sister with
them in a canoe as messengers to invite all the su])ernatural beings
of the rocks and from the water fi-om aU over the world. The canoe
was away for ten days, and then came home. The days passed on,
and not one of the guests had come to his feast.

Then he and his sister went to their supernatural grandfather to
ask him why all the supernatural beings had not come. The siq>er-
natural chief replied that they had not come, because one of the

276 TSIMSHIAN MYTHOLOGY [Exn. axn. Ml

supernatural cliiefs had not been invited by the messenger. Tliere-
fore all the other chiefs had not come. Thus said the supernatural
chief to his grandson. He led his grandcliildren to the place of the
supernatural cliief who had been missed by the first messengers.
Then the two young people went back to Nass River, where they
had come fi'om.

On the following morning they saw a great dark bar at Crabapple-
Tree Point, below theu" camp. The prince said to his people, "Go,
and flee into the woods, and don't come down when floods of water
swamp our houses and when floods of foam come! Wlien the flood
comes a second time, then you wiU know that they have left." Then
aU his people went into the woods on the hiUs behind the houses.

Now aU the monsters came up Nass River; and storms of wind
were blowing that day, and floods of water came, and floods of foam
covered the houses of tlio young chief and of his mother and sister.
Only these three remained in the camp. The fire of the great young
cliief who had invited the supernatural beings could not be extin-
guished by the flood. The people who were in hiding behind the
camp on the hill lieard the voices of the young chief and his mother
in the" houses below, in the flood of water and foam that covered the
houses. Tlien the wind and rain storm ceased, and the floods
decreased, and the houses appeared out of the waters.

Then the young chief said to those that were high in the woods,
"Let all the young men come down and help me serve food to these
chiefs!" Therefore all the young men came down to their master;
and when all the young men came into the chief's house, they saw
strange forms sitting around. Two of them were very ugly. The
names of the ughest two were Spagait-an-a'tk and K-knaaze. The
name of another one was Kuwa'k. He was very good to look at.
He always smiled when looking around. He was bald-headed.
Another one was caUed K-lgu-a'l. His hat and his blanket were fuU
of arrows. Another chief was called Lax-an-batsa'xl. He wore a
hat made of twisted cedar branches. Another chief was called
Long Hands (Wut!E-an'6'n); another one, Drift Log Enemy (Wil-n-
lEba'1-g'al-soks); another one, Short Nose (Lgu-dzak). Others were
named K-spE-ha'walk, K-nE-dEp-wa'n,K-wil-g"ig'a'mk, K-wll-dza'n,
Txam-a'x, Nlaks and his grandfather, K-ts!Em-a'us, K-wI-ts!u-
wanxl, G'adEm nagai, Wa-niEdi-a'ks, K-sana'il, K-sbaxl, K-gwilax-
la'k, (Wll-g-ig-a'mk), Wll-g-amk-ga-a'ks, K-n-ts!aho'mt, K-sbalil,
K-gutisga't.

All the supernatural beings wore their crests on their heads and
on their garments. Therefore when all the young men came into
the house, they saw the wonderful things that the guests of the
young princess had. The young chief took his new name, Down
The Useless River (Y ! aga-watkda wa-niEdi-a'ks), and his sister took

liOAS]

TSIMSHIAN MYTHS 277

the name Killer Whales Are Ready To Go Up (Wi-alas-latk-gul-nexl-
al-yo). After the two liacl proclaimed their names, the young man
helped the chief serve the dried salmon and the other food. They
put it into the carved dishes, which they placed before the guests.

After a while the young cliief said, "Throw all the carved wooden
dishes into the fire ! ' ' The young men did so ; and when all the dishes
that were filled with roasted dried salmon were burned, the chief said
to his attendants, "Take the deep carved wooden dishes and put the
dried berries into them!" They did as they had been told; and
after they had eaten the dried berries and salmon, the fat of mountain
goat was thrown into the fire. Alter they had eaten the berries
mixed with crabapples and cranberries, they filled the carved square
boxes and threw tliem mto the fire with the carved wooden spoons;
and when the monsters had eaten dried blueberries mixed with
crabapples, they looked at one another ^\^th smiling faces. Then
the chief said to his attendants, "Now grind the roasted hemlock
bark!" They did so, and mixed it with hot water and grease and
•with, cranberries, and placed them in carved boxes. They put one
spoon in each box — a nice carved mountain-goat-horn spoon. They
threw these also into the fire: the carved boxes, wooden dishes,
and spoons which all the Tsimshian tribes had made for two years
before the feast. They cast everytlung mto the fire with the food.

After the food had been served, the chief piled up many elk skins,
marten garments, raccoon garments, weasel garments, and others,
and goat fat, tobacco, ocher, and costly coppers. He gave them
away to all these supernatural chiefs. Then he said to all his guests,
"I want these two chiefs to take their i)lace way back of Canoe Pass,
because these two chiefs are so hard for human beings to pass."
Then all the monsters consented to what Down The Useless River
said. That is the reason why these two chiefs, Spagait-an-a'tk and
K-knaaze, left their places.

On the following day the young chief said to his attendants, "My
dear young men, now go and flee again up the hills!" So they went
into the woods up the lulls and mountains. Then the wuad blew
harder and harder. The flood came, and the houses were covered
with foam and water, and it was storming the whole night. On the
following mornmg the wind ceased, for Chief K-gazoun poured his
seal oil on the water, and it was quite calm; and when all the monsters
were gone, the chief's people came down to their camp ; and they saw
that the cliief's house was carved with the great starfish covered
with costly abalone shells, and the other house was carved with a
large bullhead with five children on its back, with beautiful green
abalone shells in the eyes and fhis. These two carved houses were
given to the chiefs by the monsters. Then all the people of the
chief's tribe loved their master very much, and the chief and his sister
also loved their people.

278 TSIMSHIAN MYTHOLOGY [eth. axx. 31

43. The Story of Part Summer'

In olden times there was a very happy people in the village of
G"its lEmga'lon. They lived in a very pretty town of three rows up
the G"its!Emga'16n River. I called it the Threc-Row Land, for the
village was built in three rows. They built their houses on top of
the hill, the second row under the first, and the third row under the
second one. The town was on the bank of a river, a very good
river, and the village was not far from a very large lake. They went
there very often in the summer for picking berries of aU kinds, which
were growing along the sides of the lake, which was their himting-
groimd. Sometimes the peojjle would Uve there m sununer for dry-
ing berries for winter use, and in winter the hmiters would live
there. Therefore they built their little huts on the shore of the large
lake. Many families had several huts for use in the proper season.

There was a great chief m this village who had five children —
four boys and one girl — whom he loved very much. In those days
the people of each tribe were m the habit of going for one or two days
to catch salmon to be given to the chief, who was to use them in the
winter; and in the winter the people would often go to the chief's
house, and the chieftainess would feed them. So the people caught
salmon for their chief, and the women worked for their chieftainess.
They would go some days and pick berries for her. The chief and his
wife did not work for themselves. The people worked for them. The
chief also had many slaves, male and .female, and he had many
wives — many chiefs had as many as twenty, some ten, and others
four — and these slaves and wives would work for the people, but
the head wife did not work like the others.

The four sons of the chief were very expert hunters, and the
youngest one had two beautiful hunting-dogs. They were very
useful dogs. One was called Red, the other Spots; and the girl
liked the dogs very much. Her name was Part Summer. She was
very dear to her brothers, for she was the only girl among them.

One day the women of the village started out picking berries for
the chieftainess, and the young princess wanted to go with them.
So they started from their camp on the shore of the large lake ; and
when they came to the berrying-ground, they soon filled their bags
with berries. The bag of the princess was not quite full yet, when
she slipped, stepping on the dung of a black bear. She became
angry, and said, "Oh, this big dung stuck on my foot! How nasty
it is ! " Thus said the prhicess. All her companions gathered aroimd
her and filled her basket with berries. Iler basket was not as large
as those of the others. Then they started for their camp; and as
they went along, the carrying-strap of the prmcess's basket tore,
and all her berries were scattered on the ground. Her companions

' Notes, pp. 747, 834.

BOAS] TSIMSHIAN MYTHS 279

came and filled her basket again. They went on some distance,
and again her carr>ang-strap tore. Then some of the women went
away home. The berries were scattered on the gromid and were
mLxed with dirt, but a few companions staid with her and gathered
the berries. They went on, but again her carryhig-strap broke;
and her companions said to her, "Let the bags go! We have plenty
of bags full of berries for you. You do not need those for yourself.
Let us go on instead of gathering those berries, before night comes,
lest the wild beasts devour us and we perish."

The princess, however, answered, "No, I will not leave my berries.
Go right on if you want to. " When all the young women had left
her in the woods, and she was alone there picking up her berries,
behold! two young men came to her, and asked her, "What is the
matter?" She told them that her carrying-strap tore several times.
They asked her what had become of her companions, and she replied,
"They would not wait any longer. " Then these two men asked her
to let them carry her basket, and she consented. They took the
basket of berries, and went on until they arrived at a vUlage that
was unknown to her.

She was standing outside a large house. Then the father of the young
men asked them, "Did she not come on with you, my sons?" They
replied, "She is standing outside." — "Bring her in!" So two girls
went out to get her, and took her into the house, and she was made to
sit on one side of the fire.

As soon as she was seated, a Mouse Woman came to her side, and
asked her, "Don't you know who has brought you here?" The
princess rephed, "Xo." — "The Black Bear brought you here, for
you were angry when you slipped on the bear dung while you were
picking berries. Therefore they brought you here. Now take good
care. They will give you something to ejit, but do not eat the first
salmon that they offer you. It is the stomach of a human body. "

Now the Bear people took good dried salmon and roasted it, put it
into a dish, and placed it before the princess, but she did not eat of it.
They took it back and ate it themselves. Then they took real salmon
and roasted it. This the Mouse Woman had said was real salmon,
so she ate of it.

The Mouse Woman had told her also that they would offer berries
mixed with crabapples, and that she was to refuse this. She said,
"Don't taste of it! That is decomposed flesh of a body, and the
crabapples are the eyes of the dead person; but the second dish of
berries mixed with crabapples will be good. " So she ate of this, and
continued to do so.

She became the wife of one of the sons of the Black-Bear chief.
She staid there a long time, until the fall. Every morning the male
Bears went for salmon, which they caught in the brooks, and the
female Beai-s went into the woods to pick berries, and in the evening

280 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

they would all come home. Some of the male Bears would not come
home with the rest, and some one said, "My companion's fishing-line
is broken. " Then a very old Bear would say, "Oh, perhaps he used
the common bushes, and therefore it was broken. Cranberry bushes
are the best for making fishing-lines. " After he had been away for
two or three days, he would come back home downcast. This was
because some peraon had killed a Black Bear near a brook.

Some female Black Bear would do the same. When the rest came
home in the evening, some one would say, "My companion's
carrjdng-strap tore;" and after she had been away several days in
the woods, she came home slowly.

Now, it was late in the fall before the animals went into their
dens. Then the Black Bear chief invited his whole tribe in; and
when all the people were in the house, he asked each family of his
people, and said, "In what den will you lie down this winter?"
Then one male Bear would answer, ' ' We shall lie down in the den of
So-and-So, " and he mentioned the place where the den was. And
after he had asked every family for their dens, then he turned to his
eldest son, who was married to Part Summer. The Bear chief said,
"Now I will ask you, my daughter-in-law, and my elder son shall
answer me, 'In what den are you going to lie down this winter?' "
Then his son replied, "We shall Ue down in the den of Mountain
Beautiful." Then the princess said, "Oh, it is very easy for my
younger brother's dogs. Red and Spots!" Therefore her husband
asked, "What do you say to the den of Mountain Side?" — "Oh, it
is easy for the dogs Red and Spots!" He mentioned all the dens he
knew in every place; and the woman always said that it was easy for
her younger brother's dogs. Red and Spots.

Therefore the chief said again to his daughter-in-law, "Do you
want the difficult den Both Sides Rock Shde or Both Sides Drum ? "
This the princess accepted. She said, ' ' That is the den that I wanted.
It is difficult to get at. "

Her father-in-law questioned her, and said, "How many brothers
have you, daughter?" She repUed quickly, "I have four brothers."
The chief asked, "Are they hunters?" The princess rephed, "Yes,
they are. All of them are very expert hunters; therefore I do not
Uke to choose an easy den to lie in this winter with my husband, lest
they should kill us easily."

The chief said, "Now I will ask you just one more question. How
many mats has your eldest brother?" The princess rephed, "My
eldest brother's mats are sixty. " Then sixty Black Bears hung
their heads, and the tears ran down their noses. "Sixty mats" meant
that her eldest brother had lain sixty times twenty days by himself,
using one cedar-bark mat, and that he had taken a bath every second
day, that is, ten baths in each twenty days; and after each two

BOAS] TSIMSHIAN MYTHS 281

daj's' bath he had taken away the mat and put it aside, and had
taken a new mat for the other twenty days.'

So Chief Black Bear asked the young ]irincess how many mats her
eldest brother had; and these sixty Black Bears hung their heads, for
they knew that they would soon be slain by the eldest brother of the
princess. Therefore they hung their heads and cried.

The Black Bear chief asked her further, "How many mats has
your second brother?'" — "My second brother has forty mats."
Then the forty Black Bears hung their heads, and the tears ran down
their noses. Again the chief asked, "How many mats has your third
brother?" The princess rephed, "ily third brother has twenty
mats." Then twenty Bears hung their heads, and the water ran
down their noses.

Again the chief asked, "How many mats has your youngest
brother, princess?" — "My youngest brother has five mats." Then
five Black Bears hung their heads, and water ran down their noses;
and the princess's husband also hung his head, and the tears ran
down hi.s nose.

After the chief had questioned them, he said to all his people,
"Tomorrow you shall go all over the country and gather wild carrots
for your own use in your dens for the winter. " Then the old Bear
said, ' ' We shall he down under old fallen trees ; " and the chief said to
his people, "As soon as you hear the thunder rolhng, then each shall
go to his own den, lest danger come upon you. "

On the following morning all the Bear people went out; and soon
the thunder was heard rolhng, and each Bear family went to its
own den.

Now the eldest brother was prepared to go hunting. He had been
away for a month in the mountains, and had succeeded in kilhng
sixty black bears. He went home, and the second brother was
ready to go hunting. He staid in the mountains for a month, and
then went home, having killed forty black bears. When the third
brother was ready to go, he left home, and staid in the mountains a
month, and then went home, having Idlled twenty black bears. Then
he came home.

Now the youngest brother was ready, and went with his two dogs,
Red and Spots. He went on and on, and did not find anything.
He went farther on. Many days had passed and he had not killed
anything. So he stood at the foot of a mountain, crying, and thinking
of his sister that was lost the preceding summer.

While he was crying, his two dogs raised their noses and went up
a mountain with a rock-slide on each side. Soon they came up to a

* They used this custom -when they wanted to have success in hunting. Original: Ada laxst a
gu'plElda sa'°t a Icple'lda la.\st a mEla-klE'rElda sa°t hi-ga'odi klErElda laxst. Dat gik I!i-ga' nakst ligi
ami dzE wa-na'kst dat g41igi-lEp-wila's hana'°gat ana'gat, adat da'mgEt; dit hi-sa-l]a'g5'°p!Elda sa'°t
laxst gani sil-naTcgA hana'gat;datlisa-ga-sgant at ma'gat. Ada am tsel-ma'gat. Adat gik ga° su-sgant
a gik klE'FElda gidis sa°.

282 TSIMSHIAN MYTHOLOGY [eth. ann-. 31

place where a few trees were. The young man heard the dogs
barking up there. Then he stopped crying, and looked up to the
place where his two dogs were barkmg. Then he saw them run
about barking and wagging their tails. Therefore the young man
tried to climb the mountam. He put on his snowshoes, which
hunters use when they climb mountains, put the points of mountain-
goat horns under his snowshoes, four horn-points on each side. Thus
the young man was trying to reach the place where his dogs were
barking, and he was using his own staff.

(Hunters' staffs are seven or eight feet long, and have a horn at one
end. They use these when they walk over sliding snow, so that they
will not slip.)

He climbed; and it was very hard to go on quickly, for the snow
was slippery.

The dogs were still barking, but the young man could not go on
any farther. He was always slidmg back, for the snow was very
soft. Alas! he stood there not halfway from the foot of the slippery
snow, his face directed to the place where his dogs were barking.
He was thinking that he could not get up there. Then he wanted to
turn back.

At this tune his sister looked down at him. She stretched out
her hand, took some snow, pressed it, and it rolled down. The
young man saw the small ball of rolled snow coming down. It struck
the front end of his snowshoe. The young man took it up and looked
at it. Behold! there were the impressions of four fingers of some
person in the snow. Then he tried again to climb up, and finally he
reached his two dogs, who were still barking. They had their ears
down and were wagging tlieir tails.

He came to the opening of a den; and when the dogs came to the
place where the young man was, the princess recognized her brother's
dogs, Red and Spots, and the princess called them by their names Red
and Spots; and therefore the dogs wagged their tails, and their ears
drooped, for they knew her also. Still the dogs saw the Black Bear
seated with her, and therefore they barked. Now the man came up,
and he also saw his sister m the Bear's den. Then the princess called
him in, and she said, "Wait, brother, until I give birth." She gave
birth to two children, and handed them to her brother, who was
standing outside the den. So he took them and put them inside his
hunter's garment. Then the princess came out of her den, and said
to her brother, "Now, my dear, do not kill your brother-in-law with
knife, spear, or arrow. Just make a smudge in front of the den."

Then the young man said to his sister, "I will kill him;" but the
princess said, "No, not so, my brother! Kill hun, only do not use
your spear if you kill him, that you may not die." Therefore the
young man made a fire at the mouth of his brother-in-law's den, and

BOAS] TSIMSHIAN MYTHS 283

the den was full of smoke. Soon they heard his brother-in-law groan
in the den, and then they heard the groans cease. Now he put out
the smudge, for he knew that the Bear was dead.

The young man went in and drew hmi out; and while the body
was lying at the mouth of the den, the princess sang a song. After
she had sung, she said to her brother, "Now, my dear, cut him up!"
The young man just put his knife at the Bear's chest, and she sang
again the Bear's mournuig-song.

Before the young man had reached the place where the den was,
the Bear had taught the princess to sing this song as soon as ho
should die, and to sing it again when he was bemg cut up; and when
they dried his skin, and when they roasted liLs heart, another song
was to be sung; and when the skin had been dried, they put red
ocher over it from the head to the tail, and they also put red ocher
across it under the arms.

The Bear had also said to his wife, the princess, "They shall put
my skin by the side of a fire to dry it; and when you hear a creakuig
noise, you shall know that I feel chilly and shall add fuel to the fire."
Thus the Bear had told her.

Now, after the young man had cut up the bear, he rolled it down
the mountain, and slid down the snow as did his sister and the two
cubs. They went right home. The young man was very glad to
have succeeded m rescuuig his beloved sister.

Wlien they arrived at their home, the people of the three-row town
assembled to see the princess and her two cubs, and the people who
saw her commg home shouted for joy and gladness. Her father
gave a great feast and named his grandchildren.

The childi'en soon grew up. They were both boys. Every
morning they played outside and in the houses; and when they saw
little clouds arising in the hills, they would say, "There is the smoke
of our Bear grandfather!" and then the hunters would go and kill
bears.

Many tunes they saw the smoke. One day they played in their
grandfather's house, runnmg about and knocking each other down;
and they ran around behmd the people who were sitting around the
fire; and her grandfather loved them very much. Another day they
would get up again m their bed and run about in the house, knocking
each other over. When they were playing together, one of them fell
against their grandmother's back, and the old woman fell back and
fainted; and all the people in the house jumped up and worked over
the old woman to revive her. She came back to life, but she felt
distressed, and groaned, and said, "Oh, these little slaves have hurt
me! We don't even know where they come from."

284 TSIMSHIAN MYTHOLOGY [eth. a.nx. 31

Then the children were much ashamed at what then- grandmother
had said to them. They wept bitterly, and the mother also was
ashamed and wept. The children went to their mother and asked
her to leave the village, saying that they wanted to go to see their
father's people. Their mother said to them, "Don't come back any
more, but stay with your father among the Bear people, and bring
food to me from time to time, and give anunals to your younger
uncle." So they went on their way, sorrowful. Theu" mother
was very sad, and their grandfather missed them much. That is
the end

44. Explanation of the Abalone Bow'

In olden times there was a great chief of the Raven Clan called
Ayagansk. lie was a very rich man among his people, and he was
a great warrior. lie had gained victory in many battles, and he
was an excellent hunter.

One day he called his three companions and asked them to go
with him to hunt seals. On the following day they went out in their
canoe. They passed around the large island on which the village
was situated. The weather was very bad. They had a good-sized
canoe, and went on until they came to the foot of a steep cliff. As
soon as they came there, the water all of a sudden began to move
up and down. Then a live abalone bow appeared on the water,
carved with the figure of a raven, and inlaid with costly abalone
shells. Then the hero stretched out his hands and took hold of it
at one end. They paddled away. The brave man held on to the
bow, and the tliree men paddled away as hard as they could. Then
the live bow died, but the green abalone shells were still as beautiful
as before. Ayagansk gave a great feast to all the tribes, and he
gave away the red wood of the bow, and he proclaimed that no other
clan should use the abalone bow as their crest; and so all his relatives
after this generation kept the abalone bow, and no other clan have
it except the Raven Clan. It is a chief's crest, and they had a song
of tliis bow. The chief of the Raven Clan used it when he was raised
to a high position and he took a new name. Not all members of the
Raven Clan used tliis bow. Only one chief m each generation used
it at a time. When they take it, they give away many costly coppers,
canoes, slaves, and all kinds of goods, and then they give out the
story where they obtained it first, and thus all the clans understand
it. Some of these abalone bows were kept through four or five gen-
erations; and they changed them only when the wood was rotten,
but the abalone shells were kept.

1 Notes, p. 835.

boas] tsimshian myths 285

45. Story of Gunaxnesemga'd '
(Printed in Boas 13, pp. 147-192.)

46. Story of the Ganha'da^

Once upon a time a man went out hunting in his canoe, but for
three days he did not catcli anything. On the fourth day he saw
swimmmg on the sea a large raven, whicli was flapping its wings and
diving and emerging again. Under tlie wings he saw many people.
When he came back home, he built a house and painted on its front
the sea raven (Tstem-a'ks').

47. G"it-na-gun-a'ks*

A long time ago a hunter and his family Uved in liis own town.
This was soon after the Deluge. The people were all scattered over
the world. So it was vnth this family. They made their home on
an island outside of China Hat.

Once upon a time they set out to hunt sea otters, sea lions, and
seal. They left their new town. There were not many people at
this time, but only a few. The name of tliis chief was Draggmg
Along Shore (Dzagam-sa'gtsk). They went on many days, but they
caught nothing. They were still looking for animals, but they were
tired, for they had not caught anything. Therefore the head men
m the canoe said, "Let us turn back to go home!" and they all
decided to go back. As they were going along the channel, evening
came; and when they came to the foot of a steep mountain, the
steersman said, "Let us cast anchor here for the night, and stay
until tomorrow morning!" They all consented, and the steersman
cast liis anchor-stone. Then they all went to sleep in the canoe.
There were four men in the canoe. The head man slept in the bow,
his two companions in the middle, and the steersman slept in the
stern. They were all fast asleep.

When they were fast asleep, about midnight, thd hunter in the
bow of the canoe was awakened by a noise which he heard around
his canoe. Therefore he looked mto the water, and saw a beautiful
blue cod ^ swimming around the canoe. Therefore the man, Chief
Dragging Along Shore, was angry with the codfish, because he could
not sleep well at night. He took her up and broke up her little fuis.
Then he threw her away, and said, ' ' You disturbed my sleep tonight ! ' '
Then he went to sleep again. He wrapped lais blanket over his head,
and soon was fast asleep.

When the steersman had cast anchor, the anchor-stone had
dropped on the roof of the house of a supernatural chief wliich
stood at the foot of the steep cliff m the water at the bottom of the

■ Notes, pp. 747, 835. * Notes, p. 846.

2 Translated from Boas 1, p. 293.— Notes, p. 846. * A female slave of Na-gun-a'ks.

3 This is a personification of the snag.

286 TSIMSHIAN MYTHOLOGY [eth.ann. 31

sea. Its name was G'it-na-gun-a'ks. Therefore the chief, Xa-gun-
a'ks, sent his slave to see what was the cause of the noise on his roof;
and therefore liis codfish slave went around the canoe, and the
chief hunter broke her fins.

The poor slave-girl came back to her master's house weeping, and
the cliief asked her what was the matter. The poor slave rephed
that human beings had cast their anchor and dropped it on the roof
of the house, and also that the chief had broken off both her fins.
She wept bitterly.

Then the cliief said to his people, "Take the canoe do\^^l into my
house." Therefore they took the canoe down to the chief's house
at the bottom of the sea while the men were fast asleep in their canoe.

While these four men were still sound asleej), the steersman felt
a drop of water falling into his eye ; so he opened his eyes, and saw
that a sea anemone had fallen on them. Then he sat up, and saw
that they were inside of a large house. Their canoe was on the
highest platform in the rear of the house. Then he saw people sit-
ting around the large fire in the bottom of the house. Then the
steersman shook the canoe, and said in a whisper, "Alas! we are in
danger." All his companions awoke, and they all began to cry.
They saw a great chief sitting in the rear of the house in front of
his fire.

After a while the chief said to his attendants, "Let my guests come
do\^^^ to the fire!" So they brought them down; and as soon as
they were seated by the side of the large fire, the Mouse Woman came
and touched the chief hunter. She said, "My dear, throw your ear-
ornaments into the fire! " Therefore Dragging Along Shore threw his
woolen ear-ornaments into the fire. Then the Mouse Woman took
the scorched woolen ear-ornaments, and said, "Don't you know in
whose house you are?" He replied, "No, I do not know." Then
she said, "This is the house of Chief Na-gun-a'ks. You cast your
anchor-stone on the roof of his house last night. Therefore he sent
his female slave, because he wished to know what caused the noise
up there, and you have broken her fins. She was crying when she
came m. Then he sent his attendants and took you douoi into his
house. I advise you to offer him what you have in your canoe, lest
you be in danger." Thus spoke the Mouse Woman, and went away.

Chief Na-gun-a'ks said to his attendants, "BoU some seals, that I
may feed my guests!" Therefore his attendants took four large
boxes and four large seals. They put red-hot stones into the four
boxes; and when the water began to boil, they put a seal into each
box; .and when the seals were done. Chief Na-gun-a'ks said, "Take
one seal to each of the men!" They did so.

Again the wise Mouse Woman came, and said, "Don't be afraid
when they bring you a whole seal! Just open your mouth wide, and

boas]

TSIMSHIAN MYTHS 287

you shall swallow it. It will not hurt you. Tell your companions
what I have said." Those three men belonged to the crest of the
Killer Wliale, while the steersman belonged to the Eagle crest. Then
each man took up a pole. They took up a seal and brought it to the
guests. One of the men who held the boiled seal at the end of his pole
stepped in front of Dragging Along Shore, who opened his mouth;
and the man who held the seal took it by the tail; and the chief swal-
lowed the whole seal, beginnmg at the head. The second man stood
in front of the next one, who opened his mouth and swallowed the
whole seal. Finally the last man who had a seal in liis hands at the
end of the pole stood in front of the steersman, and said, "Open your
mouth!" So the steersman opened his mouth and tried to' swallow
it; but the whole seal would not go down his throat, because he
belonged to the Eagles.

(The other three men belonged to the Iviller- Whale crest, therefore
they could swallow the whole seal; but the steersman belonged to
the Eagles.)

Now, Chief Na-gun-a'ks said to his servants, "Cut that seal to
pieces, so that he may eat it easily." Then they did so.

The men had been there a whole year. Then the other super-
natural being who lived on the other side of the sea would often say,
"Let your guests come out!" Cliief Na-gun-a'ks loved these human
beings who had come to his house. So one day Chief Na-gun-a'ks
said to liis attendants and to his servants, "I will give a great feast
to all my fellow-chiefs in the rocks. I will invite them, and will
show them my human guests. After that I will send these my
friends to their own home." His attendants consented, and there-
fore he sent messengers all over the world to invite his fellow-chiefs,
the supernatural beuigs of the rocks.

The men did not know how long they had been there, and they
never felt hungry. Before the monsters came into their host's house,
Chief Na-gun-a'ks said, "Get into your canoe, and you shall see what
will come to pass!" Before they went aboard their canoe, Chief
Draggmg Along Shore said to his host, "Shall I give you a present ?"
His master said, "Do so!" and he presented him with four coppers
and the fat of mountain goat, and tobacco, with a box of grease
and a box of crabapples and a box of cranberries, also with
red ocher and eagle down. Na-gun-a'ks was very glad to have all
these presents. His house was full of the things which Dragging
Along Shore had presented to him. Cliief Na-gun-a'ks sent them
into their canoe after they had put away all the presents.

Then the chief commanded that the door of his house be opened;
and when it opened, the water rushed in. The house was full of
water, and the canoe was floatmg on the first platform of the chief's
house. Then the waters subsided until the tops of the various kinds

288 TSIMSHIAN MYTHOLOGY [eth. ann. 31

of supernatural chiefs of the rocks were seen. Many different kinds
of monsters were left dry on the floor of Chief Xa-gim-a'ks's house.
The chief showed his guests all these monsters who had assembled
from all parts of the country. Some of them looked nice, others
curious, still others ugly, and others terrible. Chief Na-gun-a'ks
himself wore Ms own garments in the form of the body of a Idller
whale, but the body was set all over with horns.

Then Chief Na-gun-a'ks said to his guests, "My dear supernatural
bemgs, I am glad that you have all come to my feast. Aly brother,
Dragging Along Shore, and his two nephews, and his brother-in-law,
Holdamia, came to my house several days ago. They brought me
costly coppers and all kinds of provisions. I have kej)t them here
for a whole year, and now I will send them to their old home as soon
as possible. Therefore I have called you all. I wish to let you
have what they gave me." And after he had handed his gifts to all
the monsters, he said again, "I will give him my own garment
covered with horns, and my principal crest, the mermaid children
going up the river, and my copper canoe, the copper stern-board, and
copper paddles, and also my carved house."

Then all the monsters were much pleased on account of the gifts
wliich they received from Na-gun-a'ks. He said also, ' ' I would advise
you, supernatural chiefs in the rocks, let not one of you, my dear
chiefs, frighten my brother here, because he pleased us by givmg us
his provisions and costly coppers; and when you see him hunting,
I wish that all of you may help him, so that he may have good luck."
All the monsters of the rocks agreed to what Cliief Na-gun-a'ks said.

On the following day the door of Chief Na-gun-a'ks's house opened,
and the water ran in rapidly, running through the open door. Again
the canoe of Dragging Along Shore was floating above the first plat-
form of the chief's house. After a while the water subsided, and a
carved room appeared on each side of the inside of the house. One
side room was carved with two killer whales, with their noses joined
together. It was called Dash Against Each Other. The room on
the other side was carved with green seaweed, and there was a copper
canoe with coppers and a stern-board of copper and a copper bailer.

Then Na-gun-a'ks blessed Dragging Along Shore, and said, "You
shaU receive everything you need in the future in your land ; but do
not hurt any fish, or anything that you may see in the water, lest
you be in danger. When you go hunting, ofi^er burnt-offerings.
Then you shall have good luck. Come to this place over my house
and offer me something, that I may help you right along. You
shall go home tomorrow."

He also said to the steersman, "I will let you have my own hat,"
and he gave him a large sea-apjole shell with a living person m the

BOAS] TSIMSHIAN MYTHS 289

center with a face like that of a man, and a good-sized box inlaid
with abalone shells.

After he had given liis presents to these men, he said, "Now go
aboard the canoe and sleep there tonight." They did as he had said.
The men had always slept in the canoe ever since they had been in
the house. Early the next mornmg the steersman awoke from his
sleep, and, behold ! there was a mountam of foam around the canoe.
Therefore he called his companions, and said, "Alas! we are in
danger." They all awoke, and the mountain of foam became less.
However, the men did not know how. The foam was changuig into
a thick fog, so thick that the men could not see one another m the
canoe. Then their hearts failed. The steersman, however, encouraged
his companions, who were silent from fear; and while they were still
silent, they heard a noise like the rolUng of thunder. The thick fog
vanished, and there was bright sunshhie. They looked at one
another, and they saw that the hat of the cliief in the bow of the
canoe was full of all kinds of seaweed, sea anemones, and sea kale ( ?)
of all kinds, and the hats of the other men in the canoe were just like
his; and the canoe itself was full of seaweeds, sea anemones, and
sea kales. Then the man at the bow said, "Take up your paddles
and paddle away!" They saw that they were at the foot of the
high cliff where they had dropped their anchor a year before. So
they took their paddles and paddled away; but their paddles also
were full of seaweeds, and were very heavy because they were made
of copper.

Dragging Along Shore said to his men, "Don't pull the seaweeds
off from the canoe, from the paddles, and from our clothes!" Now
they paddled on ; and whenever the handles of their paddles touched
the canoe, it sounded like a bell. The canoe went as fast as a bird
flies, and at midnight they reached their own home.

Early in the morning one of Dragging Along Shore's elder sisters
would come out and go to the east side of the village, waihng for her
brother who had been lost the precechng winter. As soon as she
came out this tune, behold! there w'as a large monster floating on the
sea in front of the village. She saw something that seemed ahve on
top of it, and it made a noise like a bell, boom!

She ran in and called her husband, and said, "Alas! we are in dan-
ger." Her husband arose and went out. He also saw the curious
monster on the water. He inquired, and said, "Who is there?"
Then they answered, "Was not a chief lost from here last winter?"
They said, "Yes." Then the men in the canoe replied, "We are
coming home again safe."

Then the whole village was in excitement. AU the people in the
village went down to the beach to welcome those who had been lost
a long while. Some of the people were afraid when they saw that
50633°— 31 ETH— 16 19

290 TSIMSHIAN MYTHOLOGY [eth. ann. 31

their clothes were full of seaweeds, sea anemones, and sea kales, and
that all kinds of shells were sticking to the canoe, to the paddles,
the stern-board, and the bailer, that their root hats were covered
with shells and seaweeds, and that everything- in the canoe was that
way.

Soon they came ashore. Then the young people wanted to take
up the canoe; but they could not, because the canoe was made of
copper and was very heavy; and two young men carried up their
paddies, which were also made of copper; and when they had carried
up everything, the four men themselves carried up the copper canoe;
two men at each end.

Now Dragging Along Shore sent messengers to his tribe to invito
all his people. When they were all in, he told the story of what had
happened to them on their way — how they had been in the house of a
chief at the bottom of the sea, and how his host had invited all his
fellow-creatures when he had given him his presents, and also how
his host had given him his own crest. He showed his people a killer-
whale hat covered with horns, and the garment of green seaweeds,
and the two rooms with carved sides, also the copper canoe and
paddles ; and he told how Chief Na-gun-a'ks had given his brother-in-
law a real sea-apple hat and a carved box-cover set with all lands of
shells, and how they had fed them with one seal each as soon as they
had been taken down.

After he had told his story, he asked his people if he should give
a great feast and invite all the tribes around them. His people
agreed, and he sent messengers around to invite the chiefs.

On the appointed day all the chiefs came to his feast, and a crowd
of canoes covered the water in front of his house. Then the head
man of the village came out and called them ashore: and when all
the guests were ashore, they called them in ; and when all the chiefs
were in the house. Dragging Along Shore asked every chief to wear
his own. crest, hat, and decorated garment. Therefore all the in-
vited chiefs wore their own crests.

When they had put on their own crests, Holdamia opened his
carved box, the cover of which was inlaid with all lands of shells,
and thick fog filled Dragging Along Shore's house. Then the chiefs
from all the tribes were silent. They were afraid to speak. Soon after
the thick fog had come out, Holdamia closed his carved box, the fog
disappeared, and the chiefs looked around the inside of the house.
They saw that it was now full of seaweeds, sea anemones, and sea
kales, which were hanging all around the house, and the copper canoe
was on the first platform of the house; and there was a carved room
on one side, ■wdth a design of the two killer whales joined together
by their noses, and named Dashing Against Each Other; and on the
other side of the fire a room appeared carved with green seaweeds.

BOAS] TSIMSHIAM MYTHS 291

Dragging Along Shore wore his Idllcr-whale garmout covered with
many horns, and the guests were also covered with seaweeds.

Therefore Dragging Along Shore proclaimed that his family name
would be G"if^na-gun-a'ks, and this name was to continue from him
from generation to generation.

Hokhimia also gave a great feast to all the chiefs around, and he
showed them what he had received from Chief Xa-gun-a'ks. He held
in his hand a copper paddle, and wore his sea-apple hat with a Hving
person in the center. The abalone box was fdled %\'ith thick fog. He
also amiounced Na-gun-a'ks as one of the Eagle Clan.

Now Dragging Along Shore prospered, for he was successful wher-
ever he went hunting, and he could get many animals. His fame
spread all over the world, and he was known to all the peojile round
about his village, and he gave a great many feasts to the chiefs. He
gave a feast almost every year, for he was a very successful hunter
because he had the blessing of Chief Na^gun-a'ks.

Once upon a time he went out again, as usual, to hunt, and three
other men were with him in his canoe. They did not know his
taboos, although Chief Dragging Along Shore told them that they
must not touch any fish. He obtained all the animals he wanted.
He found almost all the animals already dead, and on the way home
dead animals or fish would float on the water in front of the canoe.
They took them into the canoe. When evening came, they went
ashore to seek a place in which to camp. They made their camp
there, and took the animals and fish out of the canoe.

When the young men who were with the chief carried up the goods
from the canoe, they saw a large bullhead aground. They ran there
together, and one of the young men took the bullhead and clubbed it ;
but the other said, "Leave the bullhead alone, we have plenty of
good fish!" But the young man who took itfirstsaid, "No, I want to
have it, for our chief said that we should take everything that we meet
on the way." The two others, however, compelled him to leave it.
They took it from Mm, and laughed at the bullhead. They cut open
both sides of its mouth to enlarge it. The other man, however, was
sorry, and went to tell his master what the two other men were
doing. Then the chief was angry, and said, "Oh, you two! You
have brought us into danger! " He told the young man to go up the
hill and look down to the sea before they rounded the next pomt.

Then they took their canoe down, put aboard a few things, and
padcUed away from their camp to round the point; and the young
man was sitting on top of a hill, looking down. His eyes were follow-
ing the canoe. As soon as they went around the point, the young
man who was sitting on top of the hill saw how a great whirlpool
opened and how it swallowed the canoe.

292 TSIMSHIAN MYTHOLOGY (eth. ANN. 31

Then the young man left. In less than half a day he reached
"home, and told his people what had become of their master, and how
he and the two others perished in the whirlpool.

Dragging Along Shore now lived in the house of Chief Na-gun-a'ks;
and the two other men who had laughed at the bullhead perished in
the bottom of the great whirlpool, because they had disobeyed the
commands that Chief Na-gun-a'ks had given Dragging Along Shore
before he sent him home, when he commanded him not to hurt any
kind of fish.

48. The Foxm Chiefs and Chief Grizzly Bear'

A long time ago, before the Deluge, while the people were living
on the upper course of Skeena River, there were four brothers, all
chiefs. Each of them had a house. They lived in the old village
Prairie Town, and their people were very proud of their four good
chiefs, who treated them well.

One hard winter, when all the food was used up, each of the four
brothers made a fire in his house every morning to show the people
that they were still alive, but others were starving to death. Many
people were dying of starvation, and every day they made a fire to
show that they had plenty to eat.

One day toward evening a thin person came down the river on the
ice, and the eldest one of the chiefs sent out his attendants to call
him into his house. The man came in, and they spread mats by the
side of the great fire, and the thin man seated himself there. Then
the eldest chief, who had invited him in, inquired, "How long is it
since you left your home?" The man replied, "It is many days
suice I left my home." — "Wliat have you been eating all the while
along the way?" The thin man replied, "I have eaten only snow
all along the way. " Then the chief said, " Bring in snow in a wooden
dish!" and his attendants filled the dish and put it before him. The
man did not eat the snow, but arose and went out.

Another evenmg the thin man came round to the village again,
and they told the second chief that he was coming, so he sent out his
attendants to invite him in. They spread mats by the side of the
fire, and the second chief asked him, " How long is it since you left
home?" The thin man replied, "I left home many days ago."
The chief said, "What have you been eatmg all along the way?" —
" I ate only snow. " Then the second chief ordered his attendants to
bring in some snow in a wooden dish. They did so, and brought in a
large wooden dish full of wet snow, and put it before him, and gave
him a spoon; but the man did not eat. He arose and went out.

Another day toward evening, while the young people were playing
games, the lean man came down again from the woods. They told

■Notes, p. 847.

nois]

TSIMSHIAX MVTHS 293

the thii-d chief that the thin man was coming down from the woods.
Then the third chief sent out his attendants to invite him in, and the
thin man came in. They spread the mats before him. He sat down
on the mats, and the chief asked him, " Is your village very far away ?"
The thin man said, "Yes, it is very far away. I left there many days
ago." — "And what have you been eating all the way down?" He
said, "I ate nothing but snow." The third chief sent his attendants
to bring in some snow. They did so in a large wooden dish, which
they placed before him. The thin man did not eat, but arose and
went out.

The people were still dying of starvation. Another day toward
evening the thin man came down from the woods. They told the
youngest of the four chiefs, and he sent his servant and one of his
own nephews to invite him in; and when the man came in, they
spread mats by the side of the fire, and the man sat down. As soon
as he was seated on the mats, the fourth chief said, "I have heard
what my three brothers have done to yon, my dear, and I am very
much ashamed of what they have done. They have no pity. They
did not show a kind heart to a stranger who comes and visits their
houses. They are bad people." Thus said the young chief.

He said to his wife, "See if a dried salmon remains in your box!"
Then his wife arose, went to the empty sahnon-box, and there was
only one large spring salmon left in the box. She took it to the
fire and roasted one half. She put aside the other half. And after
she had roasted it, she put it in a dish and gave it to the thin man.
After he had eaten the dried salmon, the chief's nephew soaked dried
berries in water and mixed them with fresh red berries. They gave
these to the thin man, and many kinds of provisions besides. After
they had eaten, when it was nearly midnight, the chief said to the
thin man, "When do you intend to go back home?" The man said,
"I will go back home tonight. " Then the chief said to his wife, " My
dear, give the other half of the dried salmon to this chief, that he may
eat it on his way home ! " So she gave him the other half of the dried
salmon, of which he had eaten one part a little while ago. He went
back the same night.

Before he left he said to the chief and his wife and his nephew,
" I am much pleased because you have showii me kindness, and you
have given to me your last provisions in this hard season of starvation.
You have taken pity on me. I have been to the houses of all your
elder brothers, but they all made fun of me, and gave me nothing but
snow. Therefore I will reward your kindness to me, and by tomorrow
I will give you a costly crest. Early tomorrow morning, when you
hear a noise yonder, take your canoe and go with your nephew and
your wife. Let your three brothers come afterward. Then I will
give you my present. " As soon as he had said so he left.

294 TSIMSHIAN MYTHOLOGY 1 etii. axx. 31

The chief and his wife did not sleep that night; and before day-
break the young chief heard something like a song on the other side
of the river. He arose, called his nephew and his wife, and said,
"Let us beofi!" So they crossed the river; and when they arrived
on the other side, at the foot of a rock-slide, they heard a shouting
above. Behold! a man was coming down wearing four crests, a
grizzly-bear hat, red leggings, and a bow in his hand. Another young
man was coming down wearing a mountain-goat hat, and a woman
with two large dishes — one carved with live frogs, and the other one
with a mountain spring. Then they sang a mournmg-song. The
words of their song are these:

''Ai-yu' wa hoo hi, yea, ha-ha — ha — a! "

They repeated this many times. After the two had sung their
mournmg-song, the one took off the grizzly-bear hat and gave it to
the chief, and he took ofif his red leggmgs and gave them to the chief,
also his sinew bow. The young man who wore the mountain-goat
hat took it off and gave it to the chief's nephew, and the woman gave
her two dishes to the chief's wife. Then they went up the rock-slide
again and were transformed into three grizzly bears.

Later on the tliree elder brothers heard a noise on the other side.
They went across quickly in their canoes, but they were too late.
They met their youngest brother on his way back, but the three
elder brothers paddled across in vain. They came back empty-
handed.

Now the yoiuig chief became the richest among all his people.
With his sinew bow he shot all kinds of animals; and while the winter
famine lasted, he had plenty of meat of all kinds, fat of all kinds, and
skms of all kinds. He fed all Ins people, also his three brothers, and
all his people brought him all kinds of property as presents.

Before the winter famine ended, he invited all the people of the
river, and gave away property to them, and he put on his mountain-
goat hat and sang one mourning-song while he piled up his property
before it was given away. And this crest went on through all gener-
ations throughout the ages.

He made another feast and invited all the different tribes, and he
wore his grizzly-bear hat and his red leggings, and he carried his
sinew bow and sang the two mourning-songs which he had received
from the grizzly bears who rewarded him for his kmdness to the
Chief Bear.

Then Ms wife showed the guests her two carved dishes, which she
also had received from the grizzly bears in return for her kindness;
and the guests were delighted to see the new crests and to hear the
two songs. Then the chief proclaimed that no one should use these
crests and his mourning-songs, only his clan after him through all

BOAS] TSIMSHIAN MYTHS 295

generations. He also took his new chief's name, which the grizzly
bear had given him to reward him for his kindness. This name was
Nes-nawa.

The three brothers were jealous of their younger brother, but the
people of all the tribes loved and honored him, and Ms name was
great among the people. His own tribe was very proud of their
^chief, who was the richest among all the cliiefs.

When he was old, he went again to his hunting-ground; and wliile
he was there, while they were encamped, in the evening, a man came
to him, and the old chief invited him to eat with him. So they ate
together; and while they were eating, the man said, "I Mall give you
my mountain-pole. You shall keep it, as you did the other tilings
which I gave j'ou before." Then the old man's eyes opened, and he
recognized him, and another song went with this pole. A small live
man was seated at one end of the pole.

When the old chief went home, he gave his last feast; and when all
the guests were in, he took his new crest, the pole, and he sang the
song of the pole. After he had given away all his property to liis
guests, he said, "This is my last feast, and this is the last time I
shall see your faces. I shall leave all my property to my only nephew,
and also all my crests and my mourning-songs. He shall have all
my power and my honor. He shall have my hunting-ground and
my house, and he shall be kind as I have always been kind to my
people." After that he gave his blessing to his nephew. Then he
took a wooden drum, sang his mourning-song with all his relatives,
and all the guests were sorry to hear his last kind words to his
relatives. At the end of his song he lay down and died, and all
the guests mourned over him for two days and two nights. His
nephew succeeded him.

{Another Version)

Chief Dzeba'sa used the Prince Black Bear when he danced among
the other cliiefs in the winter dance. In olden times, wlien the
people still lived on the upper part of Skeena River, in Prairie Town,
there was a great famine among the people. There were six chiefs
in the village, and each had a house. During the famine the smoke
continued to ascend from their houses every morning, but many of
their tribe died of starvation.

One morning in winter it was very cold. The Skeena River was
full of ice, and snow covered the ground. Then a stranger came
along on the ice. He went into the house of the oldest cliief, whose
attendants spread a mat by the side of the fii-e, and the cliief ordered
his attendants to put fuel on the fire. They did so. Then the chief
asked the stranger, "Wliat kind of food do you eat down river?"
The stranger replied, "I ate only snow while I was coming along."

296 TSIMSHIAN MYTHOLOGY I eth. a.nn. 30

So the chief ordered liis attendants to bring snow in a dish. They
brought in a birge wooden dish filled with snow, and placed it
before the stranger. Then the stranger stood up and went out.
The stranger looked very poor.

On the following morning the same stranger was seen coming along
the ice. He went into the house of the second cliief , whose attendants
spread mats for liim by the side of the fire. Then the chief ordered
his attendants to put fuel on the fire, and they did so. The chief
asked what kind of food the stranger had eaten when he was coming
down the river. He replied, "I ate only snow when I was coming
along." So the chief ordered his attendants to bring in snow in a
wooden dish, and they did so. They filled a large wooden dish with
snow, and placed it before the stranger. The stranger went out
without touching the snow.

The tliird morning he was seen coming along on the ice. He went
into the house of the third chief, and the same happened as before.
Finally, on the sixth morning, the stranger went into the house of
the sixth chief, who was a very young man. The six cliiefs were
brothers, and this one was the youngest of them. The stranger
entered the house, and the young cluef welcomed him. He said to
his attendants, "Spread the mats by the side of the fire." They did
so, and they put fuel on the fire. The young chief had seen the
meanness of his five brothers to the poor stranger who had come to
their village, and he had made up Ms mind to be kind to liim and to
comfort him. His wife arose, went to one of the boxes, opened it,
and took out their last dried salmon, half of which she put back in
her box. The other half she put in a wooden dish, and placed it
before the stranger, who ate it. After the stranger had eaten, he
said to the young chief, "Very early tomorrow morning go to the
other side of the river. If you should hear anytliing, you might go
across. I will then give you a present." The young chief did not
sleep that night. Very early next morning he arose with liis attend-
ant. They crossed the river, and as soon as they came to the other
side, they heard a mourning-song. Then the Prince of the Black
Bears came down from the hills singing this song, and with tlu-ee
crests, red leggings, a mountain-goat hat, and a grizzly-bear hat,
and he gave them to the chief in return for the half-salmon which
he had eaten in the cliicf's house the day before. Then the five
brothers of the young chief quarreled with their younger brother.
Since that time the G"ispawadwE'da have the Prince of the Black
Bears in their dances, with abalone shells in each ear and on each
eye, and abalone shells on each tooth, and no chief besides Dzeba'sa
can use Prince of the Black Bears.

boas] tsimshiax myths 297

49. Gau'O'

(Printed in Boaa 13, pp. 193-226.)

50. Story of the G'ispawadwe'da^

Once upon a time a man went out hunting mountain goats. He
met a Black Bear, who carried him to his den. There the Bear taught
him how to catch sahnon and how to build canoes. Two years later
the man returned home. When he arrived, all the people were afraid
of him, because he looked like a bear. One man, however, caught
him and carried him to the house. He was unable to speak, and did
not want to eat boiled meat. Then the people rubbed hini with
medicine, until finally he resumed his human form. After this,
whenever he was in difficulty, he went up the mountain to his
friend the Bear, who would help him. In winter, when nobody was
able to obtain salmon, he would catch fresh salmon for him. Then
the man built a house, and painted it with a picture of the Bear. His
sister wore a dancing-apron wath a representation of a bear. There-
fore his sister's descendants use the bear as their crest up to this day.^

.51. TSAX,-DA AND HaLUS ^

There are many different tales belonging to the time after the
great Deluge, when the people were scattered all over the earth, and
when they had villages at Metlakahtla.

There was a great chief who had a wife, and they had an only
daughter who was very beautiful. In olden times people would love
their children very much. So it was with this cliief and his wife.
They loved their only beautiful daughter. They did not let her go
out often in the daytime, and all the princes in the village of Metla-
kahtla wanted to marry her; but her parents would not let her
marry, because they loved her dearly. She Was quite young, and
her father chose the daughters of his principal men to be her friends.
Ten of these were chosen. Once a month throughout the year she
would take a walk with the maids on the street of her father's village,
and all the young princes followed her when they saw her walking on
the street.

Now, the princess came to be a woman, and she wished in her
heart to marry soon, before she should be old ; and she lay in bed
sleepless every night, thinking about this matter. Her bed was over
her parents' bed, and the beds of her maids were under hers.

One midnight she thought that she saw a vision. She saw a
shining light come down through the smoke hole. It went to her,
and she saw a young man in the midst of the shining light. He said

1 Notes, p. 847. 2 >jotes, p. 855. ^ Translated from Boas 1, p. 293.

298 TSIMSHIAN MYTHOLOGY [eth. ann. 31

to her, "Shall I marry you, my dear princess?" She said that she
would tell her father, and the prince promised to come back again
some other night. So he went. TMs prince came from heaven.
His name was Tsauda, and his slave's name was Halus. Tlais prince
had a wonderful garment of shining light.

The following night he sent down his slave to talk to the young
princess to ask her to marry hun. So his slave Halus went down to
her. He went to her bedroom, going down through the smoke hole.
He stood by her side, and the young princess smiled when she saw
him coming back, as he had promised a few days before, and the
slave Halus staid with her. The princess told the slave that her
father had consented to tl'eu- marriage. The princess thought that
this slave was the prince with the garment of shining light who had
come to her a few days before, so she loved him very much ; and Halus
told her that he had a good slave, and that he wanted her father to
give him a wife. The young woman said, "I have a little sister, but
she is lame, and I want to take her along when you take me to your
father's house."

Wlaile they were still talking, a shinuig light came tlu-ough the
smoke hole, as before. Now the young woman was afraid, and
Prince Shming Light said to liis slave Halus, ''Wliathave you been
doing here?" but Halus remained silent. Tsauda said, "Everything
that you do in the future will turn out badly, and you will be disap-
pointed with your wife!" and Tsauda said, "I shall marry your lame
sister, and she will have good fortune."

Then he went away. Halus, however, loved his beautiful wife.
On the followmg day Tsauda came and put on his shining-light gar-
ment. He came to the chief's house, and the great chief was very
kind to him. Soon after the chief had given him to eat, Tsauda said,
"I wish your second daughter to be my wife." The great chief
replied, "My second daughter — she is lame!" but the prince urged
his suit, so at last the chief consented ; and Halus's wife was laughmg
at Tsauda because his wife was lame. Tsauda, however, took no
notice of what she said.

After many days had passed Tsauda said to his lame wife, "I shall
take you up to my father's house, and I shall wash you in my wash-
tub." So on the followmg mornmg very early they went. Tsauda
took his lame wife under his shining wing and flew upward. Now
they arrived at Tsauda's father's house, and the supernatural chief
was very glad to see his daughter-in-law. The supernatural chief
took her and washed her four times in his own bathtub, and the lame
girl shone almost as brightly as her husband Tsauda. And Tsauda's
father gave to his son a magic sling and four sling-stones like pebbles
out of a brook. Then Tsauda left his supernatural father's house;
and when he arrived at his father-in-law's house, the latter was very

BOAS] TSIMSHIAK MYTHS 299

iniich pleased to see them come home adain. His father-hi-hiw was
glad to see his lame daughter transformed into a beautiful woman as
fair as her husband. He loved Tsauda more than his elder daughter's
husband.

One day his father-m-law said, "Tomorrow, when my son-in-law
Halus comes home, let him bring some fu-ewood. I intend to in^^te
my people. I want to tell them that I am going to invite all the
chjefs from every village to the marriage feast." Halus awoke carlj^
in the morning and went for wood. He came to a sandy beacli and
gathered the driftwood there, fdled his canoe quickly, and came back
early in the forenoon. The great chief sent down his young people,
and they carried the wood to the chief's house.

Tsauda just blew some water from his mouth, and said, "The
driftwood that Halus brought will just smoke in the house." Wlaen
the young men piled up the driftwood on the fireplace, it began to
smoke very much.

Halus's mother-in-law loved him, while the chief loved Tsauda
better. Now the mother-in-law's eyes were full of smoke. There-
fore she tlirew the driftwood away from the fire, and said, "Oh, that
common man Halus brought tlais smoking driftwood!" and Halus's
beautiful wife began to cry, because she was very much ashamed.

Early the next morning Tsauda went out to get wood; and when
he reached a rocky place, he went up into the woods and brought down
diy pitch wood. Soon he had filled his large canoe. His wife was
with him. They came home during the forenoon, and many young
men came down and carried up the good fu-ewood to the chief's
house. They piled it up on the fireplace, and the pitch wood burned
like fat. Then the chief loved Tsauda still more, and the chief gave
a great festival to aU the fellow-chiefs from all the tribes because his
two daughters were married.

Early in spring all the Tsimshian were ready to move to Nass
River for fishing; but the north wind was still blowing hard, and when
they arrived outside of Port Simpson, they could not round the long
point there. AU the canoes of the Tsimshian were on the south side
of the long point. So Halus said, "Tsauda, let us throw our sling-
stones through that rock, that our way may open!" and all the people
shouted because Halus had a magic sling. Then Tsauda said, "You
tlu-ow first, and I shall tlu-ow afterward!" Then Halus stood up
on top of a large box and put his stone in a sling. Tsauda blew water
out of liis mouth, and said, "Let Halus's sling-stone pass through his
mother-m-law's lip-hole."

(What I mean by lip-hole is this. The old women in our country
had a queer custom, that every woman should have a hole in her
lip. When a girl was able to walk and had no hole in her lip, they
would call her a slave. Therefore when a girl was able to walk,

300 TSIMSHIAN MYTHOLOGY [eth. ann. 31

her parents made a little hole iu her lip. They would call all men
and women of their exogamic group, and the mother of the gii'l would
give all she had to the husband's relatives, the aunts of the child;
and when the child was grown up, they enlarged the lip-hole; and
when she was full-grown, the lip-hole was larger than her mouth.
The highest cMeftainess had a lip-hole larger than that of any other
woman. This was a sign that she was of high rank. She was the
wife of a great chief or the relative of a great chief.)

Now Halus tlu-ew his sling-stone. Before he threw it, he swung
his sling over his own head, and the stone slipped off from his sling
and went through the lip-hole of his mother-in-law. Then all the
people shouted and clapped their hands. Next Tsauda stood up
and said, "Let me try to use my poor sling! " So all the people were
quiet. He took up his sling and a smooth pebble out of his bag.
He tlirew it, and there was adarge hole through the rock, and the
way was opened for them to pass through. All the canoes went up
through it.

Before they reached their fishing-camp, the chief said, "I need that
copper yonder on the top of the high mountain." Therefore all the
canoes assembled at the foot of the high mountain.

(That large copper was hanging on top of that high mountain. F<ir
many years they had seen it, but they could not get it. Many daring
men tried to take it, but they all perished, because no one was able
to climb the slippery rock. Copper was then very expensive among
the people. Therefore they tried over and over again, and they
could not get it because the rocks were so slippery and the top of the
mountain was very cold. Therefore all the brave men perished on
that mountain.)

Now Halus was ready. He stood up in the canoe and took out
his sling and a stone, ready to throw it. Then Tsauda blew out some
water from his mouth, and said, "Let Halus's sling-stone go through
the bow of his father-in-law's canoe!" and when Halus swung his
shng, the stone slipped out and went through the bow of his father-
in-law's canoe. Then all the people clapped their hands and shouted
as much as they could. Now Halus had tvnce disappointed them.
They said, "Oh, oh, you clumsy one!" Halus felt very much
ashamed, and his wife cried, and also his mother-in-law was much
ashamed; and Halus was angry and threw away his magic sling.
Tsauda put a stone in his sling, stood up on a box, and threw a stone.
It hit the large copper on the top of the high mountain: "Dammnn ! "
Then all the people shouted for joy, and the great copper came
sliding down slowly. Then all the men and women stepped forward
and blew water out of their mouths against the copper, and said,
''Toward northwest!" and "Toward the rivers!" and when the men
and women spoke these words, the large copper, which was sliding

BOAS] TSIMSHIAN MYTHS 301

down slowly, divided in the middle; and one jjart flew away to the
northwest (Alaska), and another part flew away to the head of
Copper River (the head of the rivers). This is the reason why good
copper was found in Alaska long before the white people came to this
country, and that good copper was also found at one of the head
waters of Skeena River. Our people call this copper " living copper."

(Tliey say that a spring salmon went up this river; and when they
reached the deep water at the upper part of the river, the salmon
became copper. Therefore the Indians laiow that there was live
copper in this brook or river.)

After Tsauda had thrown the copper from the top of the high
mountain, they went on until they arrived at their camping-place,
and made ready for fishing; but somehow the fish were late in coming.
When the time had come for the fish to arrive, the river was full,
and everybody went out to fish. The men had their wives with them
in the fishing-season.

(Wlien the fish fii-st go up the river, the Indians use wooden rakes.
The man sits in the bow of the canoe, and the woman sits in the stern
to keep the canoe straight, and to steer it quickly among the manj^
canoes. They use large canoes, and in half a day they fill them with
olachen. The men work day and night with the rakes. They went
with the tide until eight days had passed. Then they changed their
fishing-implements. They put away the rake — a wooden rake made
out of dry red cedar, and pins made out of large rotten spruce
branches. The inner part of the branch is very hard. They split
it and sharpen it hke the point of a pin. They are three fingers long.
Then they change these rakes after eight days, and they use the
bag net, because the olachen goes farther down in deeper water.
Therefore they use the bag net. They put the bag net at the end of
a pole five fathoms long, and everything thus. Two or three people
are in each canoe. The man holds the net-pole, and his wife and the
man's sister or mother are with them.)

Now Halus was very proud because he had a beautifid wife, and he
showed her among the people on the fishing-ground. He did not care
much about the fishing. When the fishing-implements were changed,
the chief said to his elder daughter, ' ' Let your husband fill one canoe
for me tomorrow, and one for each of your three uncles, and Tsauda
shall do the same. "

The followmg morning they both set out. Halus went very early
with his wife and mother-in-law, and Tsauda went with his wife and
one female slave. Tsauda went a little later. Halus went among the
canoes which were fidl of fish. Then Tsauda blew water from his
mouth, and said, "Let Halus's bag net be filled with mud of the river,
chips, and whole leaves from the trees, but let him not get any fish!"
Halus took his pole wdth the bag net on it and went to work; but

302 TSIMSHIAN MYTHOLOGY [eth. ann. 31

every time he let down his bag net, it came up full of mud from the
river. Tsauda, however, filled his large canoe with fishes, and they
went home early. Many slaves carried up the fish to his father-in-
law. As soon as they had emptied the large canoe, they went again
the same dciy, and toward evening Tsauda came home again. Then
his father-in-law's slaves carried the fish to his father-in-law. He
had two large canoes full of fish, which he gave to his father-in-law.
Late in the evening the chief's other son-in-law came home secretly.
That was Halus. Before dayUght Halus went again with his wife
and his mother-in-law; but he caught nothing, only leaves and mud.

Tsauda went again with his wife and a female slave, and before noon
he had filled his large canoe with fish.

Tsauda met Halus while he was going home, and Halus's bag net
was full of leaves, mud, chips, and all lands of rubbish; and when
Tsauda came alongside his canoe, Halus was ashamed to see Tsauda's
canoe full of fish. Now Tsauda gave his fish to his wife's elder uncle;
and soon after he had eaten in the house of his wife's uncle, while the
slaves were still carrjdng up his fish, Tsauda started again. He passed
the place where Halus was, and he made fun of him. "Have you
filled your canoe now with fallen leaves ? " Halus felt very much dis-
tressed on account of what his master said. He cried, and his wife
also was sad, and so was his mother-in-law. Tsauda went in his
canoe twice in one day and filled it with fish. He gave one canoe to
his wife's second uncle.

On the following morning Tsauda went early; and when he was
fishing, his bag net was filled with fish. Just as before, his canoe
was full again. Halus came toward him, and said, "Master, will
you let me have some of your fish to take in my canoe?" Tsauda
replied, "Wait until the season is over." Therefore Halus was much
ashamed. He stood up and jumped out of his canoe, and said, "I shall
become your snag." He was drowned. His wife also jumped out
of the canoe, and said, "I shall be your codfish."

Tsauda continued to work with the bag net. Halus went to
Tsauda's bag net and cauglit it. Tsauda's net was caught. Tsauda
knew that Halus had caught his bag net. Therefore he said, "Halus,
let go of that net! If you don't let go of it, I will curse you." But
Halus did not want to let go. Then Tsauda cursed Halus, and he
became a red cod. He told him that his head would always be
downward and his tail upward, and that if he looked up, then his
stomach would come out through his mouth and he would die and
float on the water. That is why the red cod is this way now. As
soon as it looks up, it comes up to the surface of the water, for its
stomach comes out through its mouth.

Halus's beautiful wife became a codfish, a blue-side cod, which is
a beautiful fish. Tsauda caught her in his bag net, and he recog-

BOAS] TSIMSHIAN MYTHS 303

nized his sister-in-law. As soon as he saw her among the olachen,
he took her out and threw her into the water again. That is the
reason why the blue-side cod is the prettiest of all the fishes, for it was
a princess.

ITalus's mother-in-law was very sad because she had lost her beau-
tiful daughter. She came home full of sorrow; but, for fear of her
son-in-law Tsauda, she did not dare to look angry, lest he transform
her into a fish.

Now Tsauda's wife was with cliild, and gave birth to a beautiful
daughter. Tsauda said, "Tliis is my sister-in-law come back again
through my A\-ife;" and the girl had four holes in each ear and a hole
in her lip and in the septum of the nose, as a sign of her high rank.
Then they gave her a baby girl's name. Another Dear Girl (G"ik-hi-
da'^lk). Tsauda gave tliis cliild to liis mother-in-law, and she took
comfort because her daughter had come back to her again. She
loved her more than her own daughter whom she had lost.

Soon the people had finished boiling their fish, and they moved
down to their village. Tsauda's father-in-law also moved; and
when they arrived at home, Tsauda said to his father-in-law, "Soon
I shall go away to my own home with my wife. When she has
another cliild like herself, I ^\-ill come again and give it to you, so that
you may have another girl like the one you had before. You shall
call her Moon."

On the following day Tsauda went away to liis father's home \vith
his %vife ; and when he arrived there, liis own father was much pleased
to see his son and his ^^^fe; and after they had been there a wliile,
Tsauda's wife gave birth to another child, and Tsauda took the cMld
and gave it to Ms mother-in-law, as he had promised before he left
them.

When Tsauda and his daughter flew toward his father-in-law's home,
the child was grown up to be a woman; and when Tsauda arrived
there, he took her out from under his wings, and a young woman
came out, whom he handed to his mother-in-law. They received the
child joj^ully, and named her Moon, as Tsauda had requested.

These two girls grew up to be very beautiful young women, like
their lost aunts. Tsauda, however, went, and never came back
again. His wife also never came back. Tliis is a story of the Wolf
family.

When the elder girl was married, she told her husband that her
father, Tsauda, told her of a good copper in the Copper Creek at
the head of Skeena River. Therefore the prince called his three
young men to go v/iih him to see the good copper at the head of that
creek; and when they were going in theu* canoe up the river, they
smelled sweet-smelling scents; and when they Avent farther up, they
smelled still more fragi'ant odors; and they went on and on, and the

304 TSIMSHIAN MYTHOLOGY [eth. ann. 31

odor was sweeter than ever. Before evening they camped, and the
prince went into the woods; and as he went through the valley, he
saw something standing in the middle of a nice plain, moving and
waving. He went near it, and he saw that it was a live tree of odors.
So he ran to it and embraced it, and all the branches of the tree also
embraced him, and the living tree pressed him hard and squeezed
him; and before he lost consciousness, he shouted, to call his men to
come to his help. They ran quickly, and saw the prince and the
living tree of odors embracing each other. The prince said to his
men, "Dig away the earth from the roots cjuickly." The men dug
away the earth quickly; and when all the roots were out of the
ground and the branches were dead, the prince was released from the
branches. All the branches let go of his body.

This is the tree of odors, or the live tree.

Tliis prince was very successful, because he was married to the
daughter of a supernatural being. He cut the tree into short
pieces, and he also cut the branches and the roots, and he gave to each
of his men one root; and his men filled their bags with the soil from
the place where the tree of odors had been, and when they came
back home, they sold them for a high price. Then all the chiefs from
all the tribes came to buy one of the short pieces at a high price, and
the princes and the princesses came and bought pieces of the tree of
odors, and the prince became a great chief.

Then the younger daughter of Tsauda said to her husband, "My
dear, my father has told me that there is a good copper at the head
of a creek;" and the husband of the younger one called his yoiing
men to go with him up there. The following day thej^ set out and
went up that creek, and night after night they camped. That young
prince went walking along the bank of the river, searching for smooth
copper pebbles; but he could not find any, because the time had not
come yet. They traveled on many days, until they reached a place
way up the river, and toward evening they camped there. There
was not much water in the river, and they could not travel on by
canoe, because three small brooks joined where they camped, and at
this place the deep water ended. The young prince walked along the
bank of the river. Then he saw many salmon. He hastened back to
his men, and told them that many salmon were in the deep water
there. Therefore he took his salmon-spear and went down again,
while his men started to light a fire in the camp. He went down, and
stood there ready. Wlien he saw a large salmon come up, he struck it
and took hold of it. He dragged it up to the shore and clubbed it.
Then he took out his dart and threw the salmon backward. So the
salmon struck the smooth stones of the river-bank. It sounded like
copper. Then the young prince went to the place where he had
thrown the salmon. He took it up again to see if anything was under

BOAS] TSIMSHIAN MYTHS 305

it, and, behold! the salmon was transformed into copper. So he
took it lip to the camp of his men and showed it to them, and they
were all very happy. In the night they got ready for the next morn-
ing. They spent the whole night making a new pole and new darts
to be used the next day. Before daylight they all went to sleep, and
the prince took his copper and put it under his head as his pillow.
Late on the following morning, when the sun was high in the sky, the
steersman woke up and aroused Ms fellows; and when the breakfast
was ready, they called the prince. Then they found that he was dead.
They wept over him; but the wise man said to his fellows, "He died
because the live copper killed him. Let us burn it!" Thus said the
steersman.

They threw thc^ copper into the fire to be burned, took the bark of a
dried spinice tree, and started a large fire, and the live copper was
melting; and when the fire had gone out, the pure copper remained
in the ashes like a pole. They saw that the copper was very good
and soft. They took it and put it into a bark bag, took the prince's
body down to the canoe, wrapped him in a new cedar-bark mat, and
carried liim in their canoe down the river.

When they arrived at home, and the prince's wife saw him dead
and saw the melted copper, she felt very sad. She went into the
woods weepmg for her husband.

While she was sitting at the foot of a large white-pme tree, she
heard a noise on the tree above, and saw a shijiing light. There was
a man who came down from the top of the white-pine tree and smiled at
her, and said, "My dear daughter, what ails you?" She said, "My
beloved husband is dead." And Tsauda replied, "Don't feel sorry
for him! If you want him alive again, I will resuscitate him, my
dear daughter ! ' '

Now, Moon knew that her father had come down to visit her.
Therefore she stopped crying, and said, "Brmg hmi back to life for
my sake!" Tsauda. said, "Call out all the people, and I will bring
him back to life." So she went uito the house. She sent out all
the people. Tsauda came iu and took the cold water of life from the
sprmg and sprinkled his face with the water. He slapped the dead
man on both cheeks with the palms of his hands, and said, "Come
back to life from death, son-in-law!" and the prince sat up, and his
wife came to him and embraced him.

Then Tsauda said, when the young man was ahve again, and when
aU the people had come into the house, "Be careful of the living
copper of that river! Let nobody go there, but my son-in-law and
his descendants ! I shall teach them how to kiU the live copper and
how to make costly coppers. Then he shall teach his children as I
taught him." Thus spoke Tsauda to the people; and when his
speech was at an end, he called his son-in-law aside, and also his
50fi33°— 31 ETH— 16 20

306 TSIMSHIAN MYTHOLOGY Teth. ann. 31

youngest daughter, and told them how to kill the live copper. He
said, "As soon as you catch the salmon coppers or live coppers,
make a large fu-e and throw the salmon coppers into it, as many as
you caught m one evening at your camp. You must throw them all
into the fire, and the fumes wiU not hurt you, but it wUl make you
richer than any chief in the whole world; but if you tell these high
commands to some of your relatives or friends or to your tribe, you
shall become poorer than ever, and those to whom you have told my
secret shall become rich. Let nobody go with you to that river! —
only you two, you and my dear daughter. She shall go with you;
and if she has some children, then you shall take them with you;
and whoever goes there without your consent, he shall die by the
fumes of the live coppers."

After Tsauda had given this advice to them, he said to his favorite
daughter, "Now, my dear, go with me to the foot of that white-pme
tree!" and when they reached there, he told his daughter, "You
shall cat the pitch that covers this white-pine bark as a medicine
agamst the uifluence of your copper-work. You shall rub it over
your hands and face before you take the live copper." As soon as
Tsau(Ui had said this, he flew up to his supernatural home.

Then the prmce and his wife went up there for coppers. He did
all that his father-in-law had commanded him to do, and he was the
first copper-worker among the natives. He became richer than any
chief round about, and his fame spread all over the country. Chiefs
from all the different tribes came to buy his costly coppers with
many thousands of costly annual skins, and canoes, slaves, boxes of
gi'case, costly abalone shells, and aU kinds of things. So this prince
was great among all the chiefs. He gave away many times costly
coppei-s, male and female slaves, elk skins, and all kmds of goods.
At his last great feast he invited the chiefs of all the tribes, and they
proclaimed that he should take his great grandfather's name. Around
The Heavens, and all the chiefs said that he should be the head chief.

52. Story of the Wolf Clan '

There were two villages in the Strait of Metlakahtla. One was
uihabited by the Eagle Clan, the other by the Wolf Clan; and they
were on friendly terms, for the chief of the Eagle Clan was married
to the princess of the Wolf Clan, whose name was Bidal. The
chief's name was Nes-wa-na'°.

Once upon a time these two friendly people agreed to buUd a weir
between the two islands, so as to catch seals and fishes at low tide.
After they had finished the weir connectuig the two towns, they
made an agreement that whoever should awake first in the mornuag
should go down and take something caught by the weir. The people

1 Notes, p. 857.

BOAS] TSIMSHIAN MYTHS 307

of the Wolf t'lan would go down first almost every morning. There-
fore the chief of the Eagle Clan was angry with his brothei-in-law's
tribe, and war began between them.

The Eagle Clan gained the victory over their enemies, and the
chief killed all his wife's relatives. Then he took the weir as his
own. Therefore his people went down every morning and brought
up sometimes seals or halibut or other kinds of fish.

In the other village only women and girls remained. No men
were there. After a while a prmcess, the wife of the chief, gave birth
to a girl. So the chief asked the women who nui-sed his wife, "What
kind of a baby is it ?" They told him that it was a girl, and he was
glad of this. He said to liis slaves, "Keep her in good health."

After a while the young woman was again with child; and when
the time came, she gave birth again. The chief asked the women
agam, and they told him that the child was a boy. Then the chief
ordered his attendants to kill his own son, and they did as he had
ordered them. His wife's grief was almost too much to bear.

Again she was with child; and when the time came, and she gave
birth, the chief asked agam his wife's nurse, "What kind of a baby
is it?" They told him that it was a boy, and he ordered them to
kill him. They obeyed and killed him.

Now, the girl grew up. She looked mto the sun, and her eyes
became sore. Therefore her father named her Y&°L

The mother was with child again; and when the time came, she
gave birth. When the chief asked the nurses, they told him that the
child was a boy, and he ordered them to kill him. They killed him
also, and the young princess's grief was almost too great.

She was with cliild agam; and when the time came, she called her
owTi maid, and said to her, "When I give birth again, and the child
is a boy, do not tell the chief when he asks you, but tell him that it is
a gii'l, else he might kill hmi also." The maitlservant promised her
to do so; and when the time came and she gave birth, a boy was born.

The chief asked the princess's maidservant, "What kind of a baby
is it?" and she deceived him, and said, "It is a girl." So the chief
said, "Keep her in good health." The child, however, was a boy.

The prmcess, the chief's wife, kept her boy and trained hmi.
The boy grew up to be a youth, and the father learned that his wife's
maidservant had deceived him. Therefore he was angry ^vith her,
and one day killed her.

The boy, however, grew up. His mother was always with him,
for she knew that liis father sought the child's life. She told her
son that his father had slaiii all her relatives and all her sons.

Now the chief's hatred of his wife and of Ms son was so great that
liis wife and her son fled. The young man called thi-ee youths, his
friends. Every day they went and hunted birds. The young prince

308 TSIMSHIAN MYTHOLOGY [bth. ann. 31

was very skillful in making bows and arrows, and he gave them to his
three friends. When they grew up to be young men, they were able
to shoot large animals. Then the mother of the prince told her son
all that Ms wicked father had done to her other sons, how he had
killed them as soon as they were born, and she told her son how his
father had killed all her brothers and uncles on account of the trap
that had been built between the two villages, and she told liim every-
thing about her wicked husband.

The young man took pity on her and wept with her, and he hated
his father; and one day he killed him to avenge his uncles and his
mother's uncles and his own brothers, but he was afraid lest the
people should laugh at liim.

Then his mother told liim a story about an arrow with a living
reptile-head, wMch was in another village far away in the uttermost
parts of the world, in the northwest, in the house of a chief called
Gutginsa'. She said, "Many brave men have tried to gain this
arrow of supernatural power, but they all failed because it is so far
away." Thus spoke the woman to her son.

Then the young man left his mother. He called his four compan-
ions who had always been with liim ever since his youth. He told
them the story that liis mother had told him, and he said to his com-
panions that he intended to go there. They all agreed.

Thoy made a good-sized canoe; and when they finished the canoe,
the prince asked liis mother to collect as much food as she could.
She did as her only son said. Then they loaded their canoe with all
kinds of food — grease, fat, dried berries, meat — also with coppers,
eagle down, and red ocher, and set out. They went toward the
northwest.

One night they camped in a certain place. Then the young man,
all by liimself, went into the woods to wash, in order to gain success,
while his companions started the camp-fire. Wlule he was in the
brook batliing, he beheld a young man who stood by the pool where
he was bathing. The young man said to Mm, "What have you done
with my batMng-place ? " The prince, who was batMng, said, "O
supernatural one, take pity on me! I did not know that tliis pool
belonged to you. I came hero to bathe because I wanted to have
success and take revenge on the enemy of my relatives." Then the
supernatural being siiid to Mm, "What do you want to have?" The
young man I'epHed, "My mother told me that a cMef in a far-away
country has a live arrow. His name is Gutginsa'."

The supernatural being rephed, "Yes, it is very far away from
here, in the outermost part of the world, but you shall get there. I
will let you have my blanket ; and whenever you reach a village, you
shall wear it, and you shall shout beliind the houses. Then they shall
tell you how many more villages there are before you reach the place

BOAS] TSIMSHIAN MYTHS 309

where you want to go; but you shall liide your canoe from every
tribe that you pass. Don't show yourselves, lest they teU you how
difficult is the way that you are to go ; and you shall order your com-
panions always to offer burnt-offerings."

After the sujiernatural being had said so, he handed him the skin
of a sparrow and vanished from Ms sight.

Then the young man went to Ms companions, who were encamped,
and told them to offer a burnt-offering. They did so.

On the following morning they went on, and toward evemng they
saw a village in the distance. They camped near by and Md their
canoe. Early the following mormng the young man put on Ms
sparrow blanket, flew up, and aUghted on the branches of a tree
beMnd the house of the cMef of the village. Then the sparrow
began to sing; and an old man in the cMef's house said, "O super-
natural one, supernatural one! there are many more villages before
you reach the place where you want to go."

They started again, and reached the next village. The prince put
on Ms sparrow garment, alighted on the top of the cMef's house, and
began to siag, "Gisguuts gut ginsai!" An old man who heard the
bird said, "O supernatural one, supernatural one! the country that
you want to reach is very far away."

The prince's companion made a burnt-ofl'ering in every place where
they camped.

They started again, and reached another village, and, sitting on
the top of the cMef's house, he began to sing, as he had done before in
the villages that they had passed. The same answer came from the
mouth of an old man, who said that there were many more villages
before they would reach there.

They went on, and passed many villages. Finally they came to a
large village; and the prince put on his sparrow blanket and began
to sing, as before ; and an old man in the cMef's house said, " O super-
natural one, supernatural one! there are only three more villages
before you reach there, but it wiU take a month to go from one village
to the next one."

They traveled on and on. A month passed, and they reached the
next village, larger than the preceding one. The prince put on his
sparrow blanket and began to sing, as before. Then the old man
in the cMef's house said, "O supernatural one! there are only two
more villages before you reach there, but it takes a month to go from
tMs village to the next one."

They started again, and at the end of a month they arrived at the
next village, larger than the other two. The prince put on Ms spar-
row blanket and alighted on the cMef's house and began to sing.
Then the old man in the chief's house said, "O supernatural one!

310 TSIMSHIAN MYTHOLOGY Ieth. ann. 31

there is only one village moro before you reach there, but it takes a
month to go from here to that village."

They went on again, and at the end of the following month they
arrived at the last village. The prince put on his sparrow garment
and began to sing, seated on top of the chief's house. The old chief
said, "Come down to me, supernatural one! I wiU give you advice
as to how to obtain the hfe arrow. You might perish between here
and Chief Gutginsa"s village."

So the prince went in and sat down on one side of the large house.
The cliief asked him, "Where are your companions?" and the young
man replied that they were in hiding behind the village. Then the
cliief ordered Ms attendants to bring them to the house, and they
went to call them. The chief ordered liis men to giye food to the
guests, and they did so.

After they had eaten, the chief said, "My dear prince, I have seen
how patient you have been all along the way you came. I know you
have met with many difficulties, and still you kept on going. Now,
there is no other village besides tliis, and no land. This is the one
corner of heaven, and there is only the air beyond. Therefore
no living being can reach there, where Chief Gutginsa"s house is.
Therefore let your young men remain here in my house, and I will
go with you. Wear your sparrow garment, and I shall put on my
hummingbird garment. Then we will fly to the air island where
Chief Gutginsa' lives, and we will borrow his life arrow until the time
when your enemy shall have been destroyed. Then he shall take it
back again. I received all your burnt-offerings that you made along
the way."

The prince decided to follow his advice, and the cMef also told
liis companions to continue their offerings while they were away.
He said, "We shall be back tomorrow evening."

The next morning they started. Chief Hummingbird flew first,
and the Sparrow behind him. They flew upward under the clouds;
and when they saw the air island before them, it seemed as large as
a man's finger. They came nearer, and arrived there at the same
time. Then the two birds flew into the house of Chief Gutginsa'.

Now Cliief Hummingbird said, "My dear, great chief! will you lend
us your Hve, destropng arrow untU this my brother has taken revenge
on the enemies of his relatives 1 Then you shall take it back again."
Chief Gutginsa' gave his destroying arrow to Chief Hummingbird.
They flew back, and it was late in the evening when they came home
safely, while the prince's companions were stiU making burnt-
offerings.

Cliief Hummingbird said, " Keep this arrow in good order, and let
nobody see it, lest the arrow should kill some one; but if you want to

BOAS]

TSIMSHIAN MYTHS 311

Kill anything;, tell your arrow the name of the enemy, of tlie man or
of the animal you want. Don't leave it in the house, but put it in a
box, and place the box on a tree, and don't go in to a woman as long
as you keep the arrow. When you get home, invite some old men
from every tribe, one at a time, and let them instruct you how to
use it; but don't ask the old men how to use it, only ask them what
employment they have had since they were youths, and each will tell
you some curious story. Then stop them and send them out with
some person until you find a warrior. You shall reward him amply,
and he will instruct you how to use the arrow guMani, for that is its
name." Thus spoke Chief Hummingbird.

The following morning they started for home Chief Hummingbird
said, "Keep the bow of your canoe toward the rising sun, but you
shall not travel by canoe. Wear your sparrow garment and fly
ahead of the canoe; and when you are tired, sit down on the bow of
your companions' canoe. Then, after four days, you shall reach
home; but if you travel in your canoe, you shall take a whole year
to return."

Now they started. The Sparrow flew ahead of the canoe, and the
canoe went very rapidly; and whenever the Sparrow was weary,
he alighted on the bow of his companions' canoe to take a rest; and
after being refi-eshed, they started again. Thus they went on and
on, until after four days they arrived at home. Their relatives were
glad to see them back safe.

The ]irince's father kept the tribe of the young man as slaves, and
treated them badly. Sometimes he would kill people of his son's
tribe, and the young man was very much displeased to see this.

The prince's house was full of skins of grizzly bears. One day he
sent out his slaves to invite one of the old men of his father's tribe.
Wlien the old man came in, he spread one of the grizzly-bear skins
at the side of his house. Then they gave the guest good food to eat;
and after the old man had eaten, the prince went to the place where
he was sitting, and said to him, "Just tell me what has been your
employment since you were a young man." The old man smiled, and
said, "Oh, why do you ask me? I am the man with whom every
woman has been in love fi-om my youth on." The prince replied,
"That is not my desire. Go out, and take with you the grizzly-bear
skin on which you are sitting." The old man went out, and took
with him the grizzly-bear skin.

The following day he sent and invited an old man of another tribe;
and when the old man came in, the prince spread a grizzly-bear skin
on tlie side of the house, and the old man was made to sit on it. After
he had eaten his evening meal, the prince went to the place where his
guest was sitting, and said to him, " Wliat has been your employment
ever since you were young?" The old man answered, and said,

312 TSIMSHIAN MYTHOLOGY [kth. ann. 31

' Wliy do you ask mc? I have done my best to meet a good-looking
ivife." The prince said, "That is not my desire. Go out, and take
the grizzly-bear skin on which you are sitting." The old man went,
taking his grizzly-bear skin along. Then another one was invited ;
and after this old man had eaten liis meal, the prince went to him,
and said, "Wliat has been your employment ever since you were
young?" The old man rejjUed, and said, "Oh, why do you ask me?
I have been married to many beautiful girls whom I have loved."

The prince said, " Stop ! That is not my desire. Go out, and take
the grizzly-bear skin on which you are sitting."

Long ago there were twelve tribes among the Tsimsliian, and only
nine remain. In each of these tribes there was one old man. Finally
one very old man of the tribe of G'it-la'n, named Wiludal, who was
blind of old age, was invited by the prince. Wlien he came in, they
led liim to the grizzly-bear skin that was spread on one side of the
prince's house, and they gave him as good food as they had given the
others. After the meal the prince went to where he was sitting,
and questioned him. "What has been your employment ever since
you were young?" Then the old man said, "Bring me a bow and
arrow. Gird my loins, and ])laee the two large empty boxes yonder,
that I may leap over them; then aim my arrow at a knot-hole."
After he had said so, they led him to the door. "Now shout!"
said he. The people in the house shouted, and the old warrior
leai)ed about. He did not turn his face after he had shot, but ran
forward and leaped backward over the big boxes that had been
placed there, to the same place from which he had started. He shot
right through the knot-hole. Then he said, " Yalala! I shoot right
through the eye." Now the prince was glad to receive good instruc-
tions, and he rewarded the old man amply. He called him in day
after day until he knew how to hold his weapons.

Now the young prince became rich. He invited all the chiefs of
the tribes to his house, and gave away much property to his guests.
Then he took his mother's eldest uncle's name, and his name was
now Asagulyaan. All the chiefs received his gifts gladly. Asagul-
yaan was the name of the man who accompanied the young prince's
father when the}' first built the weir between the towns, and who
was killed by the prince's father. Therefore the chief who had Idlled
the young man's relatives was ashamed, because his son loved his
own relatives better than him.

Therefore the chief tried in every way to entrap his own son,
intending to kill him; but his son knew his father's heart, because
the supernatural being told him what his father's thoughts were.

Another time the young prince sent messengers to all the tribes,
inviting all the chief's ]>rinces, cliieftainesses, and princesses; and
when all the head men of all the tribes were in his house, he said to

BOAS] TSIMSHIAN MYTHS 313

liis guests before lie distributed his gifts,' "I announce that I am
taking all my grandfather's greatness. I shall be the greatest head
cliief. " None of the chiefs replied. He said, furthermore, "I shall
make my sister great among the chieftainesses. I give her the name
Ya°l, which means 'eyes bUnded by the sun;' and my old mother
shall keep her own name, Bidal." Then he gave liis great gifts to
Ids guests — costly coppere, slaves, canoes, elk skins-, boxes of grease,
boxes of dried berries, horn spoons, raccoon skins, and all kinds of
goods.

Then his father was still more angry with his son. Before he left
his son's house, he said to liis attendants that he would kill his own
son after the feast was over. The reason why the father was angry
was that he himself was the head chief among the Tsimsliian at that
time.

When the feast of the new cliief, Asagulyaan, was over, there was
no trouble among the people in all the tribes of the Tsimshian in the
old towns at Metlakahtla. It was midwinter.

Then iVsagulyaan took liis live arrow and went over to his father's
village secretly at night. He crept up to liis father's house at mid-
night; and when he came to the smoke hole, he took up his live arro^,
and said to it, "Go through the heart of the chief who killed all my
relatives, then come back to me tomorrow!" Then the arrow went
right into the heart of the cliief, who died there, and the arrow
remained there the whole night.

^•Ul the people in the house of the chief were quiet. Wlien the sun
rose up high in the sky, one of the cliief's beloved wives went to call
him. She took the mat off from her husband's face, and, behold!
he was dead. The end of an arrow appeared over his heart. Then
she cried out, "Oh, dear chief! who killed you?" Then the whole
chief's tribe came in, and they saw the end of the arrow in his heart.
So they took the arrow from the chief's heart and passed it around to
look at it. They saw that the head of the arrow was like that of a
reptile, whose eyes twinkled when any one looked at its face. They
saw that the teeth of the arrow were Uke dogs' teeth.

After the chief's people had examined the arrow, it flew from their
hands through the smoke hole, and said "Guidanaf" and therefore
the {)eople call the living arrow " giddana."

The chief's people went to every village and inquired who shot the
chief in liis house, and all the villages answered that they had nothing
against the great chief. Therefore they came back home late in the
evening. Then the whole tribe of the cliief singed their hair with
fire, as was the custom among the people when a great chief died ; and
the whole tribe blackened theu" faces witii charcoal, great and small,

1 It is the custom to lift a costly copper above the head of a great chief to confirm his words.

314 TSIMSHIAN MYTHOLOGY [eth. ann. 31

high and low. Before they buried the chief, they invited all the
cliiefs of the tribes, and every tribe took their own cluef in their canoe
to the dead chief's village, and a nephew of the dead chief handed his
goods to all the chiefs in their canoes on the water. This was the
young man who succeeded to his uncle's place. He would Uft up an
elk skin before each chief, and when lifting it up he would call out the
chief's name.

When aU the cliiefs had received their presents, they remembered
the young prince Asagulyaan. They called him by his nickname;
and when they lifted up a smaU elk skin for him, the successor of the
dead chief said, "The son of Bidal." Then the small elk skin was
passed from one canoe to another, until finally it reached the canoe
of the young new chief. Then he stood up in his canoe, threw the
small elk skin into the water, and said, "Is this common elk skin
given to caU out the name of Son Of Bidal?" and his companions
paddled away from the place.

Then the nephew of the dead chief said to his people that that slave
had killed his own father. After this all the chiefs went to their
own villages.

,0n the following morning a great multitude of people assembled
in front of the house of Asagulyaan, and the whole beach was covered
with people. There was a large rock in the middle of the sandy
beach, and a long ladder was standing in front of the carved house
reaching to the roof of Asagulyaan's house. Another ladder reached
the roof from the interior. Before the young cliief went forth to
fight against liis enemies, the people in his house were shouting, and
eagle down flew upward through the smoke hole. Then the young
cliief came out through the smoke hole, wearmg on his head a cliiefs
headdress set with abalone shells, and wearing his dancing-garments,
his dancing-aprons, leggings, and rattle. He held his bow in one
hand, liis rattle in the other. Then he ran down the long ladder
in front of his house, and, leaping here and there, ran right down to the
beach, where the people were waiting for liim. He jumped over the
large rock in the middle of the sandy beach, and then he let his live
arrow go. He ran backward, and jumped backward over the large
rock, and ran up the long ladder in front of his house. Then the hve
arrow went through the hearts of the people; and when the arrow
was weary, it returned to its master; and the young chief took it and
wiped it, and put it into his box, and the beach in front of his house
was full of dead people. The stomach of the live arrow was filled
with men's blood.

On the following day another multitude of people came against him.
Wlien he was ready, all the people in his house began to shout. They
beat their wooden drum and clapped their hands, and the young cliief

BOAS] TSIMSHIAN MYTHS 315

came up, bird's down risiiiij before he appeared throujili the smoke hole.
Then he came down from the roof of his house on the long ladder which
stood iu front. He leaped here and there, jumped over the rock, ran
among the crowd, and let go his living arrow. Then the arrow said,
"Guldana!" Tlien Asagulyaan ran back, jumped backward over the
rock, and never turned his face from his foes. Then he ran up the
long ladder and down through the smoke hole. His arrow killed
many people. Then it returned to its master, who took it, and saw
that its stomach was full of blood. He wiped it and put it back into
the box. Now the new chief, Nes-wa-ma'k, invited all the tribes to
fight against Asagulyaan; but the tribes decided to fight him by
themselves, each on one day. They all agreed to do so.

On the following day one tribe set out to fight him, and they were
almost aU killed by the arrow of Asagulyaan. As far as the arrow
went, everybody was killed, and few people escaped. Each tribe
went to battle day by day, but they all failed.

Now Wlludal told Ids nephews and his sons-in-law and also his
grandsons and liis brothers-in-law to assemble in his own house,
and gave them advice. He said, "My dear men, not one of you
must join these jjeojile who fight Asagulyaan, else you will be
destroyed with them; for Asagulyaan is a supernatural being; he
is not a man. Therefore I tell you, don't go there! His arrow is
alive, and will devour every one who comes up against him."

The young men, however, would not believe what the old warrior
had told them. On the following day they all went to battle as to
an amusement, for some people had told them that Asagulyaan was
like a bird running rapidly down on the beach. So they went with
them; and while all the crowds of people were on the beach in front
of his house, the shouting in the house, the beating of drums, and
clapping of hands, began. Down ascended from the smoke hole,
and then the young chief came up there surrounded by a mist of
feathers. He ran down the long ladder right down to the beach,
jumped over the rock, went down a little farther, and then he let go
his arrow. He ran backward, as before, and jumped over the rock
backward, cUmbed up his long ladder, and went down through the
smoke hole. Then his arrow devoured as many people as it could.

Now all Wlludal's relatives were killed; only one little grandson
remained with him. Therefore Wiludal's sorrow was great, and he
mourned for many days. He was the one who had taught Asagulyaan
how to hold his weapons in battle.

He said to his grandchild, "I will go and kill him because he has
slain all my relatives." Then the strong man laughed at Mm, mock-
ing him, and said, "Now this is the kind of man to kill Asagulyaan.
Don't, you old bUnd man! Stay at home! You wiU only hinder
the people who will fight with him." Nevertheless he said, "I shall
surely shoot him." Yet they scorned liim.

316 TSIMSHIAN MYTHOLOGY [kth. ANN. 31

Now, when all the tribes were giving battle, Wiludal said to his
grandson, who led him by the hand, "Put me behind the rock over
which he always leaps, and point my arrow at the center of the
smoke hole. Then, when you see the mist of feathers coming out of
the smoke hole, teU me, 'Now shoot!' Then I wiU shoot him." So
his grandson watched the smoke hole. After a little wliile they
heard shouting and beating of drums. The mist of down rose, and
then the grandson said, "Now shoot!" Then the old warrior used
all his strength and shot. He turned to liis fellows, and said, "Ah,
ah! I killed him. I hit his eye."

Some of his fellows believed what he said, and others stUl mocked
him.

Wiludal hit Asagulyaan through the eye. The arrow came out
at the back of Asagulyaan's head, and all his brains came out. He
fell off from the top of the ladder which was placed from the inside
up to the smoke hole — fell to the ground, and died right there.
Therefore his sister took off her brother's dancing-garment and
dancing-aprons, leggings, and rattle. The headdress was broken to
pieces. Therefore they took a wolf hehnet of the prince, and she
wore it. Then another shout went up. The mist of down rose
again, and she came out through the smoke hole, ran down as quickly
as her brother had done, with her brother's bow in her hand. The
crowds did not know her. She leaped over the rock; and when she
passed a little farther down, she let go her arrow. Then she ran,
turning her face toward the house where she liad come from. She
did not do as her brother had done, who ran backward when he
turned, and kept his face on his enemies.

On the way she became weary, and ran Hke a woman. Therefore
the multitude knew that she was a woman; and they all shouted,
and said, " Ha, a woman !" and all the people pressed on them and fell
on them. A few children tried to run away, , but the multitude
destroyed them.

Tiie woman wore her brother's paraphernaha, and ran away from
them around the island. She took off the prince's wolf's helmet and
threw it away, and it became a rock, which may be seen up to this
day; and her footsteps may still be seen on the rocks where she
walked, up to this day.

The people of this tribe are scattered among all the other tribes.
They have not had a village since that day. The hve arrow, as soon
as the woman let it go, went off howUng, and flew to its home, saying
while it was flying, "Guldana!" Everybody saw it flpng swiftly
through the air toward the sunset. It has never returned since that
time. Wiludal was iu-st of all the warriors of the Tsimsliian, better
than Asagulyaan, for he was very old, and nevertheless he hit
Asagulyaan's eye. Therefore aU the people honor him up to this
day. This story was kept by the Wolf Clan.

doas] tsimshian myths 31 7

53. The Prince and Prince Wolf'

la the time of our forefathers, animals would sometimes have a
woman or a man for wife or husband.

There was a great prince, the son of a great cliief, who had his
home in the old town of Metlakahtla, and three young men were
chosen to be his friends. He had a beautiful wife, whom he loved
very much. The prince was an expert hiniter. Almost every day
throughout the year he went hunting with his tlu-ee friends. Some-
times they would stay away a month and a half. Then he came
home, and would stay two or three days in the vUlage. Then he
would go out again. He went aU over the country and became rich.
His father and his mother were very old, and his name spread all
over the country, also aU the animals knew the fame of his name.
He would always go about hunting, and liis wife always wore new
sarments of marten skin and sea-otter sldn and skins of other ani-
mals. She had notliing to do or to eat ( ?) at home, but she wore mce
clotliing, and many jjrinces were well pleased to see her, but she
loved her husband most. AU the princes tried in every way to seduce
her; but they could not do so, for she was very proud and would not
talk to any one. She always told her husband what the other princes
said to her. She showed her husband a new garment that her
mother-in-law had made for her. The prince loved her veiy much.
Therefore she told liim aU she had in her heart.

The young prince went out again, and he told his beloved wife
how many days he would be away fi'om home. Then he went.
As soon as he had gone, his wife took a walk with her girls around
the lake behind the village to refresh herself; and while she was
there with her maid, she said to her, "Go and pick cranberries for
me! I will wait for you here." She had done so many times before.

As soon as her maid had gone, a good-looking 3'oung man came to
her, and she smiled when she saw hioi. Then the young man smiled
at her also. He came to the place where she was sitting. Now the
princess was very muc h in love with hun . Then the young man asked
her, "May I sit by your side?" — "Yes, do sit down near me!" She
pointed to the place by her side, and the young man went up to her.
Then she embraced him, and the young man kissed her; and while
they were there, the girl came back, her basket filled with cranberries.
She saw her mistress embrace the good-looking young man, and said
to her, "Here are the cranberries!" The princess repHed, "Just put
them dowTi there and go and get some more ! " The maid went away;
and while she was gone, she lay with the young man. After a while
the maid came back to her, and said, " I have filled this basket twice.
Let us go back before dark, lest some misfortune befall us'"

1 Notes, pp. 759, 858.

318 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Then they walked down with the young man. He wore a garment
with cloven feet and an armor with eai's oi wild animals. Before
they arrived at the village, the yomig man embracetl and kissed her
twice, and she said, "Will you come to me tonight or some other
time?" — "Yes," said the young man. "How long is j^our husband
going to stay awaj'?" — "He will stay away for a month." — "Then
I will come every night." Now they parted and went their ways.

The same flight he came to her house, and he did so several nights.
The jjrincess ordered her maid not to tell an}' one, and her maid
promised that she would not tell any one.

Now. the 3'oung prince was unlucky. He always missed when he
shot, and he wanted to go back home. Therefore he went home;
and before he reached the village he said to his three friends, "Let
us wait here until night comes, for wo have no game!" So they
camped at the end of the village, waiting until night came. About
midnight they went secretly along the beach in front of his father's
house. He said to his friends in the canoe, "I will go up to the
house alone, and I \vill see what has happened to my wife." So he
went alone. He pushed the door-flap aside gently and went to the
bed of liis wife's maid. He woke her gently, and asked, " Did any one
come to my wife while I was away ? Don't conceal it from mo! I will
kill you if you don't tell me the truth! Now tell me!"

Tlien the maid said, "Yes, master! As soon as you left, my mis-
tress called me to take a walk around the lake, as we used to do many
tunes when you were gone. I left my mistress and went to pick cran-
berries. When I had filled my basket \vith berries, I went to the
place where she was sitting, and I saw a young man, good-looking
like you, who embraced her. She sent me to pick some more berries,
and I went and filled another basket. Then when I came to her, I
forced her to go home before dark. We went down, and before we
went to our house the young man asked her to let him come the same
night, and she agi'eed, and he has come every night until now."

Then the prince went back to his friends in his canoe. He told
his three friends, and they went secretly into the house to his mas-
ter's wife's bedroom, and killed the man who was l.ying in his master's
bed. They cut his head off, and in the morning they saw the garment
of the one they had killed. It was covered with cleft feet of deer
and cleft feet of mountain sheep, and his armor was covered with
long ears of remdeer and long ears of red deer, and on his hat he had
a wolf's tail.

The prince kept the body of the young man, together with the
head, in a box behind the house; and he took all the garments, the
armor, and the hat for his crests. He was not angry witii his wife,
and still loved her, because he received these costly crests through
her.

BOAS]

TSIMSHIAN MYTHS 319

Thou the old chief called all his wise meu, and showed them these
garments, the armor, and the hat. The wise men said, "The yoimg
man who has-been Icilled is a prince of the Wolves;" and the wise
men said, "Moreover, my dear prince, build a fort! Let all our
young people build a strong fort, lest the cruel wolves come and
devour our wives and children!"

In the same night a cry was heard at one end of the village, "Oh,
my child, my child, who ate the deer whole! Only give me your
brother's adultery garment, that I need! Oh, my child, my child,
who ate the deer whole ! Only give me your brother's garment, that
I need!"

All the people in the village did not sleep that night, for thej' heard
the mother of the man that had been killed crying through the vil-
lage. Before daybreak she ceased her wail, and all the people of the
village, young and old, went out to get logs, and before evening they
came home bringing the logs. In the night the wail came again at
the other end of the village. "Oh, my child, my child, who ate the
deer whole! Only give me your brother's garment, that I need!
Oh, my child, my child, who ate the deer whole! Only give me your
brother's garment, that I need!" Tlae mother of the slain one went
around the village throughout the night, waUing, "Oh, my child, my
child, who ate the deer whole! Only give me your brother's adultery
garment, that I need ! Oh, my child, my child, who ate the deer whole !
Oidy give me your brother's garment, that I need!" Before day-
light she left.

Then all the people of the village began to build a fort. They made
a tloublo wall around it. The women and children gathered stones
in the fort, and they built a sidewalk over the top of the wall, and
all the people moved into the fort.

As soon as evening came, they heard wolves howluig in the woods
behind the village, at one end of the village, and at the other end;
and howlmg of wolves was heard on the other side. Then they came
from all sides, nearer and nearer, and all the wolves stood around
the double fort. Then the mother of Prince Wolf said, "Only give
me your brother's garment of cleft feet, my dear, else we shall eat
all of your people tonight!"

The prince rephed, " I wUl not give you your son's garment, I
will keep it myself!" and the mother said, "And where is my son's
body? Give it to me!" The prince did not reply a word. She
repeated, "Give me my son's body, or I will devour your people!"

All the wolves began to gnaw at the walls of the fort; and when
the &"st wall ahnost fell, then the people went upon the wall and tlirew
stones down at the wolves, and many were killed.

On the following morning all the wolves from every direction
assembled, and the outer wall fell, but the second wall remained.

320 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

Again the Mother Wolf said, "Give me my child's body!" The
prince replied, "No, I will not give it to you; I will keep it in good
order, because I made a mistake in killing him. Therefore I will
keep his body, his cleft-foot garments, his long-ear armor, and his
wolf-tail hat. I will keep them all and I will give a great feast; and
I will take his name, because he is my brother."

Then the Mother Wolf began to howl, and sang her own mourning-
song. She sang the song of the cleft-foot garment, and the song of
the long-ear armor, and the song of the wolf-tail hat. All the wolves
were very quiet.

After she had sung her song, she said, "You are my son. Today I
will take you; and you shall take my brother's place, because he was
a great prince among the animals, and all the animals of the wood
honored him. They shall honor you also, and jou shall have your
brother's place; and when I die, my words shall be accomplished."

Then all the wolves made a great noise, and they ran home howling.

Now the great prince gave a feast. He in^^ted all the tribes that
hved in the channel of Metlakahtla; and when all the guests were in,
the great prince had much property piled up. Then he came out
from the inner room, wearing his brother's adultery garment of cleft
feet. He sang a song, and he went back into the inner room. Then
he came out agaui wearing the long-ear armor, and he put on his
wolf-tail hat. Then they sang the armor song and the wolf-tail hat
song; and after he had given away all his property to his guests, he
took his new name, the name of the prince whom he had slain the
other day. His name was Ate The Whole Deer.

He was a very successful hunter m every way. The Wolf Mother
always helped him when he was huntmg.

One time after he had given many feasts, his father and his old
mother died, and the prmce was lonely. In the evenmg the Wolf
Mother came mto his house, and said, "I have come to take you to
my house for a while." Then the prmce went with her; and when
they arrived at her home, he saw many animals in the house. The
Mother Wolf said to her attendant, "Go out and call all the wild
animals! I will show them my adopted son." They went, and all
the wild animals came in — panthers, grizzly bears, black bears, white
bears, wolverenes, and many others; and when all the wild animals
were in, she said to them, "I am glad that you have all come to my
feast. I will show you my adopted son, who has taken my own
son's place. You shall honor huu, and you sliall not hurt him, and
I will give my brother my two daughters to be his wives.'' Then
she fed her guests with all kinds of meat and all kinds of tallow, and
she gave them all kmds of fresh salmon to eat, and so on.

The prince loved the two ghls who had become his wives, and the
two girls loved him. He had not been there many days before the

BOAS] TSIMSHIAN MYTHS 321

Mother Wolf died; and he was very sorrj-, for he was alone among the
animals. He always went hunting with his two wives, and obtained
all kinds of animals, and his two wives were very strong. If he
missed a shot, his two wives woukl run after the animal that he had
missed and catch it . Therefore he was a great hunter, greater than
the beasts of prey. Often he Mould give a great feast to the wUd
animals.

Many years had gone by, and he was thinking of his own home.
Tlierefore one day he said to his two wives, "I must go down and
visit my home." His two wives went with him. Before they
reached the village he said to his wives, "Stay here for a while, until
I come back to take you down!" Then he went to the village alone;
and when he arrived there, he went to his father's house. He
entered, and the people did not know him, for he was very hairj\
He sat down at the end of the large fire, at the side toward the door.

A great chief was sitting at the head of the large fire, with his
wife. He said to his yoimg men, "Ask the man there where he
comes from." Then the two j'oung men went to him and asked
where he came from. He replied that he was the son of the great
chief of that house. Therefore the new chief ordered him to come
and sit with him at the head of the fire. He arose and sat down at
the right-hand side of his cousm the new chief. Then the new chief
sent his slaves throughout the village and called all the people. He
embraced his cousin and wept with him; and when all the people
were in, he said to them, old and young, "This is my cousin whom
we lost manj' years ago and whom we thought to he dead, but he is
still alive, so let us have a good time with hun tonight!"

He said to his old people, "I will dance for my cousin the great
prince." Then all the people had a great celebration.

The prmce told the chief his cousin that his two wives were staying
far behind the village. He said, "I will go up and bring them dowTi."
Then he went with his other two younger cousins, and he took them
down to the house. They were sittmg down at their husband's
sides, and they were given all kinds of food to eat. Then the new
chief gave each of them a costly garment. He gave the prince a
dancmg-garment , a marten garment, and to the wife who was sitting
on his right side a sea-otter garment, and to the one who was sitting
on his left side a marten garment. Then they were all happy.

Every morning, whUe the people were still asleep, the two wives
would be awakened by the smell of something. Then they wakened
their husband and told him that they smelled some animals near the
village. They caught them and brought them home, and he invited
the people almost every day to give them fresh meat.

His cousin the new chief loved him very much, and all the people
of the village loved him. One day he and his two wives went to
50633°— 31 ETH— 16 21

322 TSIMSHIAN MYTHOLOGY [eth. an.n. 31

bring all their goods down to the new chief's house. They were
gouig to have theii- home there. The young wives of the great prince
had each two children at a time. He had many chilchen. The
elder wife gave birth to six pairs of twins, and the other wife gave
bu'th to tlu'ee pairs of twins, so that he had eighteen children in all.
They were skillful hunters, the gu'ls also.

Now the time for his end came, and he called all his children, and
said to them, "If you return to your own home, do not hurt my
people when you see them on the mountains; and if you marry some
of these people, do not go back home!" The children promised that
they would not return to then* own home; and the prince's days
came to an end and he died.

His eldest son was married to one of the daughters of another
chief, and the rest of his children all married. The girls also maiTied
some of the pruices. Only two of the children retm-ned to their own
home. Therefore the wolves are afraid of human beings up to this
day.

54. The Ghost Who Fought with the Great Shaman'

In olden times many different thmgs happened among the people.
Some were good and others bad, and some were funny. And so it is
with this story of the ghost and the great shaman.

In a village on Nass River there was a chief who had an only son.
When the boy had grown up to be a youth, ho had four friends who
were of the same age as he. It was the custom of princes to choose
some good and wise young men to be his friends; and so it was with
this prince. Every day they went into the woods and built a small
hut, to which they used to go every day. The prince pretended to
be a shaman, and his four friends were his singers. They made a
skin drum, and had a board on which to beat time; and so they went
to their hut day by day. Theh parents did not know what they were
domg. Soon after they had had their breakfast in the morning, they
went to their little hut, and played there all day until evening. At
dusk they came home. They did this day by day and month by
month and year by year.

Finally, when the prince was full grown, one day they went in
another direction to bunt squirrels. Before evenmg they came
home; and before they reached there, they passed hy the graveyard
a little behmd the village, on the bank of a brook behind the town;
and as they were passing by, they saw one of the coffins open.

The young prmce said, "Shall I go into that open coffin there?"
His friends asked him to desist; but he did not pay any attention to
what they said, and jumped into the open coffin. He lay down in
it; and as soon as he lay down there, he was dead. Then his four
friends were very sorry. They stood arotmd the cofl&n, weeping.

' Notes, p. 859.

BOAS] TSIMSHIAN MYTHS 323

Before dark one of the young men went home, and tliree staid
there. After a while another of the young men went home, and two
staid there, .^ter a while still another one went home, and one,
who loved the pi'uico most, still remained.

When it was very dark, this young man feared that the ghosts
would come and take liim. Therefore he ran down to his house;
and all the young men, as soon as they reached then* home, forgot
what had happened to them and to their prince in the gravej'^ard.

Late at night the chief, the father of the prince, and his wife,
inquu-ed for their only son. Then the ijrince's friends remembered
what had happened as they were passing the graveyard, and how the
prince had insisted on lying down in the open coffin.

Therefore the chief ordered his gi-eat tribe to light their torches
and to go to the graveyard on the same night. Therefore all the
people lighted their torches of pitch wood and maple bark and torches
made of olachen. They set out for the graveyard, and found the
body of the prince lying in the open coffin. They took it away and
carried it down to the chief's house. There were many people. They
placed him on a wide board in front of the large lu'e in his father's
house.

The prince's heart was still beating. Therefore his father asked
all the shamans from the other tribes to come. He told them what
had happened to his son ; and he said that he wanted to have his only
son come back to life, and that therefore he had called them all.
Thus said the chief, and promised them a rich reward if they could
restore his son to life.

So they began to dance. Each of the shamans put his charms on
the dead prince; and finally, when the various charms had been put
on him, he came back to life. The shamans had been working over
him for four days and four nights. Then each received his reward,
as the chief had promised before.

Now the prince had become a great shaman, because he was fiUed
with the charms of the different shamans, and because he had pre-
tended to be a shaman ever since his boyhood; and his four friends
were his attendants, and always went before him.

After a short time one of his father's people died — the head man
of his father's tribe. Then the prince said to his father, "I will go
and restore him to life." The father said, ''My son, can you do
that?"

The prince put all the carved bones around his neck. He put on his
crown of grizzly-bear claws and put on his dancing-apron, took h'ls
rattle in his right hand and the white eagle tail in his left. He black-
ened his face with charcoal, and strewed eagle down on his head.
Then he went with his four attendants, and went to the house where
the dead one was. AU the people of the village came to the house.

324 TSIMSHIAN MYTHOLOGY [eth. ann. 31

In the evening the prince began his shaman's songs, and his attend-
ants' songs followed. After the first song, he stood at the end of
the large fire, and said, "Tliis man's soul is now in the viUage of the
Ghosts, and my supernatural helper says that I shall take his soul
back again to his body from the village of the Ghosts. Bring me a new
cedar-bark mat, and let all the people in this house beat time on a
plank, and thus help my attendants, and let them sing as loud as they
can mitil I come back!" Then all the people did as he had wanted
them to.

Then ho put on the new cedar-bark mat and started in the dark of
the night. Everybody in the house was singing. They beat the
skin drum and beat the boards with sticks. Now the shaman prince
wont to the graveyard; and when he had arrived there, he saw a
quiet river, and the village of the Ghosts on the other side. There
was a narrow bridge across the river. He went across, and ran as
fast as he could, his supernatural power leading him toward the
chief of the Ghosts.

The shaman entered the chief Ghost's house, and there he saw the
soul of the dead man sitting in the rear of the house. The chief of
the Ghosts was sitting by his side, and all the Ghosts were assembled
in the house to see the newcomer. The shaman went right in, and
saw the soul of the one who had just died sitting there. Then the
shaman prince took him by the shoulders, and said, ''I will take you
back to your body;" and he went out of the house of the chief of the
Ghosts.

The prince came back to the house in which the dead body was
while all the people were singing. He entered, and said that he had
taken the soul of the dead man and brought it back again. He kept liis
left hand closed, and rattled with the rattle which he held in liis right
hand. He went around the fire four times, following the course of
the sun. Then he went toward the body of the dead man, and put
the soul of the dead body into it . As soon as the soul went into the
body, the one who had been dead sat up. He had come back to life.

Then all the people were astonished to see what the shaman prince
had done. The news of the prince's success soon spread over the
whole country. After some time another relative of his father died
while the shaman prince was absent. When the prince came home,
he saw that Ms father grieved. He asked him, "Wliat makes you
so sorrowful, father?" and they informed him that one of his father's
nieces had died thi-ee days before.

So 'the prince ordered his people to assemble; and when all the
people were in, the shaman prince went, as he had done before, and
brought back the soul of his cousin from the town of the Ghosts.
Then all the viUagei-s round about spread the fame of the shaman
prmce, and of his abihty to bring back the souls of dead people from

BOAS] TSIMSHIAN MYTHS 325

the town of the Ghosts. When any one died in some other village,
they sent for him, and offered liim great reward if he should bring
back the souls of the dead.

He did this for a long time, and no one was dying in all the villages,
because the great shaman was among the people. Therefore all the
Ghost-town people hated the shaman prince, because no souls of the
dead came to the Ghost town. Therefore their hatred of the prince
increased greatly.

Therefore they assembled and held a council, and determined to
try to kUl the prince. They all agreed to cut off the ends of the
bridge when the shaman prince should come again to get the soul of a
dead one. As soon as the council of the Ghosts ended, they went and
took the soul of a man. Two days later the man died. The shaman
prince, however, knew that the Ghosts had held a council against
him. His chief supernatural power had told him so; and his super-
natural power had said to him, "Go and bring back the souls of your
people. If you are afraid of the Ghosts' council, you shall surely
die; but if you do as I order you, I will protect and guard you; but
remember, if you disobey my orders, a dreadful punishment awaits
you."

Then the shaman prince assembled all his people, and ordered them
to wait until he should come back, and to smg all his songs while he
was away. Then all his people kept on smging.

Now the shaman prince wont on his way until he arrived by the bank
of the river that runs in front of the Ghosts' town. He went to the
bridge, and his supernatural power carried him across. He went
to the house of the chief of the Ghosts, who takes the souls of the dead
first. All the souls of the dead go fii"st to the house of this great chief.
Therefore the shaman prince went right to it. He went in and
snatched the soul of the dead one from the cold hands of the cruel
Ghosts. Then he ran out quickly, and the Ghosts pursued him over
the bridge.

He had almost arrived at this end of the bridge that had been cut
by the Ghosts, when both his feet went dowm into the water of the
river, but his body fell on the dry land. He arose again, and ran
down as fast as he could; but before he reached his father's house,
he fell down and began to groan.

Now, the people in the house heard him groaning. They took
then- torches, and, behold! the shaman prince was lying there. They
took him in and placed him on a wide j^lank hi front of the fu-e.

Then his supernatiu-al power came to him. The people in the
house saw that part of his foot was badly scorched, and the hearts of
all the people who were in the house failed them. As far as the water
had reached on both of his feet when he fell at the end of the bridge
of the Ghosts, his flesh was burned and scorched. The river was the

326 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Boiling-Oil River. No one gets out of it who drops, into it. The
shaman had fallen into it.

His supernatural power said to him, "Arise, and run aroimd the
fire, following the course of the sxm, four times. Then you will soon
get better." His feet were very sore, but he tried to do what his
supernatural power had told him. He ran around the fire once, and
twice, and three times, and four times, and his feet were healed.
Now, when his feet were healed from cheir burns, he had more power
than before.

He went often into the Ghost town and brought back the souls of
the dead; and although men or women had been dead two, three, or
four days, still the shaman prince went to the Ghost town and brought
their souls back.

Then the Ghosts hated him ver\' much. They held another
coimcil, and wished to kill the shaman prince; yet they had no power,
because the prince's supernatural helper told him what the Ghosts
had planned in their council. The Ghost town became smaller
and smaller, because not one soul of a dead person was coming into
the town, for the shaman prince was always coming to the to^^^l,
and often during the day some Ghost fell and di'opped into the
burning river; and he died there, which is the second death, and he
became a fisher; and every old Ghost dropped from the bridge and
became a salmon.

The chief qf the Ghosts hated the shaman prince very much. Now
they held another council to entrap him, and they decided to let
their chief pretend to be sick and to call the shaman prince. They
all agreed to this.

The following night two tall men came to the house of the chief,
stood in the door, and called the shaman prince to discover what
ailed the chief of the Ghosts. The prmce told the two messengers
that he would go to examine him the followang night. The two
messengers went; and the shaman invited all the people of his father's
tribe into his house, and told them that the Ghosts were ready to
fight with them. He said, "I shall go to see their chief, who pre-
tends to be sick because they want to kill me. Therefore be you
also ready for the battle agamst them tomorrow night. Let the
people in every house gather urme mixed with poison, and nasty
things mixed in, everything that is bad; and as soon as the evening
comes, stand firm and throw the fluid behind your house, so that
the Ghosts can not come down to take you away. Some of them
win be killed by your mixture." Thus said the shaman prince to his
people.

Then all the people did what he had said; and when they had pre-
pared the mixture on the following evening, the shaman was ready.
He went to the Ghosts' towTi, into the house of the chief. Then he

BOAS] TSIMSHIAIC MYTHS 327

saw the great chief lying down in front of his large fire. He was
groanuig when he saw the shaman prince coming to his house.
Now the prince sat down at the foot of his bed, looking into the eyes
of the chief who pretended to be sick. The chief ordered his attend-
ants to brhig foi"ward his box, and so his attendants brought up the
box containuig his rattles.

Now we will go back to the people of the village. As soon as the
prince left them, following the invitation of the Ghosts, aU the
Ghosts went down to the prmce's people and shot them with their
arrows, and all the men of the vUlage tlirew the fluid behind theu-
houses. Then the Ghosts could not come right down to shoot them,
because Ghosts are afraid of urine mixed with poison. The arrows
of the Ghosts were dried nettles.

The prince, who was m the house of the chief of the Ghosts, opened
the box of rattles which they had given to him. He took out the first
rattle, which was a skull, and the handle was a backbone. Next be
took out the dancing-apron, which was set with bones of a skeleton,
which hung all round the bottom like frhige. Tliird, he took out
the crown, which was made of dead men's ribs.

Now the prince took the dancing-apron; but before he put it on,
he blew water from his mouth into the hollow of his right hand and
rubbed it on his loins, then he put it on; and before he put on the
crown of dead men's ribs, he blew water into the hollow of his right
hand and rubbed it around his forehead. Then he put on the crown
of ribs. Agam, before he took the skull rattle he blew water from
his mouth into the hollow of his right hand and rubbed it over his
arms. Now he was ready for M'ork.

He heard a noise outside the house. The people were saying,
"All our arrows have failed ! They have all come back to us ! " Now
the prmce started; and his supernatm-al power said to him, "Run
four times around the chief who pretends to be sick!" The shaman
prince did what the supernatural power -said to him. After he had
run about four times, his supernatural power said to him, "Now
kick the gi-ound at the head of the chief who pretends to be sick!"
He did what his supernatural power had told him; and as soon as he
kicked the gromid, he jumped another way. At once the earth
opened and swallowed up the chief of the Ghosts. The earth swal-
lowed hun up, and this was his second death. The supernatural
powers of the prmce took him and dropped him into the burning
river which runs in front of the Ghost town. Then the shaman
prince walked do^vn safely to his o%\ai village.

Now he had still more power than he had before. He had double
what he had before.

(It was kno^vn among the people in those days that dead men were
very dangerous to shamans.)

328 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Now his fame spread all over the country, and all his companions
staid with him wherever he went. He became very rich, for all
the sick people whom he healed paid him. Every year he went
ai'ound from place to place.

Once he came into a village, and saw a crowd of people standing
on the beach weeping, and everybody- looking very sad. He inquired
of some one who stood near by, and the .young man told him that
one of the princesses was dro\vned in a river. Then the shaman
prince said, " If you will bring the body to me, I will cure her."

This happened in the fall, when the river was flooded. This was
the time when the young princess was drowned. They searched for
her body, but in vain, and the father and mother whose only daughter
she had been were very sad. They searched all the year round until
the next spring, when they found the girl's skeleton caught by a
branch at the bank of the river. The people took the bones up to the
house of her father.

Now the chief who had lost his only daughter sent for the shaman
prince to cure her who had heen drowned the preceding fall. There-
fore the shaman prince went there. He wore all the things that he
had taken from the house of the Ghost chief. As soon as he came
in, he saw a skeleton laid out on a mat. All his companions sat down,
ready to sing. Then the shaman prince started a song; and while they
were singing, the shaman prince's supernatural power said to him,
"Sprinkle ashes over the skeleton four times, and it shall be trans-
formed into flesh. After that take your eagle tail and fan her, then
she shall come back to life."

The shaman prince did what his supernatural power told him.
While the song was proceeding, the shaman went to the fire and
sprmkled the hot ashes over the skeleton of the princess. Then all
the dust stuck to the bones and gathered on the skeleton. He did
so four times, as his supernatural power had told him. Then the
bare bones were covered with flesh alid skm, but there was no hfe
in her. Therefore he took his eagle tail and fanned the body. Then
she came back to life, and all the people were surprised to see her;
and the chief, the father of the girl, paid him much property — slaves,
costly coppers, canoes, and all kinds of goods.

When all his fellow-shamans perceived that he was greater than
all the others, they held a secret council, intending to entrap him;
for he was a great power, and al^le to cure any kuid of disease and to
revive the dead. Therefore his fellow-shamans agreed to invite him.

On the foUowuig day they assembled in one of the shaman's houses
and called the shaman prince. They were tryuig to kill him there.
One of his supernatural powers was helping him, and warned him.
He went across the river and entered the house of his enemies and
sat down. When the food was ready, his supernatural power spoke

BOAS] TSIMSHIAN MYTHS 329

to him, and said, "This is dried human flesh, nevertheless cat it."
At midnight he felt sick. Then he called all his relatives, and said
to them, "My relatives, I am going to die. After I have b.een dead
for a year, I shall come back to life, provided one of j'ou will come
and stand under my cofBn to catch me. If you should fail to do so,
and if you should be afraid of me, none of 3'ou shall be left. Now,
who will volunteer?"

Then all his relatives were speechless. Finally one of his nephews
replied, "I will catch you." Thus said his nephew at the end of the
shaman prince's speech.

He asked for his dancing-apron, and his crown, and his rattle,
which he had taken from the house of the Ghost chief. He ran around
the &e four times, following the course of the sun. At the end of
the fourth time he asked for a coffin. They brought to him the square
box. Then he went into it and died, wearing his apron, his crown,
and rattle, which he had taken from the house of the Ghost chief.

Now they placed the box on the branch of a large tree just behind
the house. His companions watched the coffin night after night.
At the end of one year those who were watching the coffin heard a
great noise there. Then all the relatives of the shaman prince
remembered the prince's last words before he died. Therefore they
assembled under the coffin. It was open, and they saw the shaman
prince in the form of a queer-looking ugly owl. They all fell to the
gi'omid like dead, for they were much afraid. One of liis com-
panions, who had always been with him from the tune when he fii'st
became a shaman, tried to catch him, but the owl refused to let him
do so.

Wlien all his relatives had recovered, his nephew tried to catch him,
as he had promised to do before his uncle's death. He went toward
the large tree; but when he looked up, he fell back, bemg afraid.

When the queer-looking ugly owl saw his nephew fall to the ground,
and when he perceived that all his relatives were afraid of him, he
spoke to them: "Not one of you will be left, nor one of the shamans
that Idllcd me. I shall take you all to the village of the Ghosts, and
also all the shamans that killed me. I will make them my slaves in
my house in the Ghost town, for the Ghosts took me to be their chief
in their town. Only my companions who have always been with me
wherever I went while I was among them, and who desired to catch
me while I was sittmg here, they shall succeed to all my supernatural
powers. I will help them and look after them right along."

After he had spoken these words, the queer-looldng ugly owl
suddenl}' fell back into the box, and the cover of the box replaced
itself.

330 TSIMSHIAN MYTHOLOGY [bth. ann. 31

On the following morning the people of the village went back to
the burial-place, and a sti'ong young man climbed the tree. When
he came to the coffin, he opened the box, and there was nothing in it;
only the box was full of eagle down. After a wLile the enemies of
the shaman prince died one at a time, and his own relatives also died
one by one in the same way. Then the shaman prince had come to
be a chief in the Ghost town. He was the head chief there; and while
he was there, all the souls of the shamans who had tried to kill him
came to the Ghost town. He punished them in the burnuig river
that flows in front of the Ghost town. Ho cast their souls into it,
and they died a second death. The second death of Ghosts is their
transfer into cohoes salmon.

Then the chief of the Ghosts guarded all his people, and all the
souls of his relatives; but his four companions who had always been
with him while he was alive among men became shamans in his place.
They always went to the town of the Ghost chief, and they often
talked to him, and the Ghost chief helped them whenever they
wanted the souls of some one who had died or some beloved one;
and the Ghost chief ordained that if a person had been dead for
four days, then the shamans should have no power to put the soul
back into the body. So these four shamans did what the Ghost chief
told them to do, and the four shamans told the people what they had
been told.

Then the people iniderstood it, and the four men worked among
the people as the Ghost chief wanted them to do. They worked
many years.

Once upon a time these four shamans went to the house of a great
chief whose young, beautiful son had died, and the whole tribe were
mourning over the dead prince. After four days they invited these
four shamans in to brmg the soul of his dead son back. When the
four shamans came into the house where the dead boy lay, they saw
his beautiful body. They also saw how sad the parents were, and
they told them that they would soon bring back the soul of the
dead boy.

However, the four days had passed. They went to the graveyard,
as they were accustomed to do, and came to the Ghost town. The
Ghosts met them on the way and smelled of them. They said, "You
have a very bad smell." They went to the chief's house. The
chief was very angry with them because they had broken his orders.
Therefore he said, "You shall not return to your people; you shall
stay with me, for you have broken my order." Therefore the four
sorcerers never came back agam. They also stay in the Ghost town.
Their bodies were found in the graveyard, and the people took them
down and buried them. That is the end.

boas] tsimshian myths 331

55. Great Shaman '

In olden times there were in this country a gi-eat many shamans
who wei'e Hke suj^ernatural beings among the people, and who,
tlu'ough theu' magic, worked wonders among them. Everybody was
afraid of theii" supernatural powers. They could heal the sick and
punish those who did not believe in them. They would help those
who paid them much, and kUl those who were against them.

Now, there were thi-ee men in one tribe. They lived at K-lax-g"iIs
River, on the south side of the Skeena River. They talked day by
day of the power of the shamans and how they obtained their ]>ower

One of these men said to liis friends, "I heai'd of a deep pit down
on this side of Skeena River, where some people went down and
obtamed their power from the supernatural bemg in the hole."
Therefore they all decided one day to go down and see the pit.

One day they took a canoe, and the three went aboard. They
started from K-lax-g'Ils by canoe, and before dark they reached the
deep pit. There they waited until the following day, and m the night
they offered food to the supernatural being in the pit. Early the
following day they all went up to where the great pit was. When
they arrived there, they found a deep pit at the foot of a steep rock
m a cave. They called the cave Cave Of Fear. Nobody except
great shamans can enter it.

Now, these men did not know what to do. Therefore one of them
said, "Let us take a' cedar-bark rope, and we wUl climb down!"
So they took a long cedar-bark line. They tied one man to the end
of it, and two let him down gently. As they were letting him down,
and when he was halfway down, the man who was tied to the end
of the Ime shouted, "Haul me up again, haul me up agam, lest I die!"

The two men who were standing at the mouth of the pit pulled as
hard as they could ; and when the man came up agam, his body was
red from the stuigs of msects, and he told them that when he was
halfway down the pit a great swarm, of insects came and stung him.

Then the second man tied a rope around his body, and they let
hun down the pit. Wlien he was halfway dow^l, the swarm of
buzzmg msects attacked him. They stung his body so that he cried
out louder and louder, and those who were standing at the mouth
of the pit hauled hun up again; and when he reached the surface,
behold! his body was bleeding.

Then the third man, the steei-sman of the canoe, tied the end of
the cedar-bark line around his body. They let hun down gently,
and he went right down to the bottom of the dark pit. He did not
feel the stings of the insects. There was thick darkness down below,
and he groped along the bottom. The line was stUl tied to his

I Notes, p. 859.

332 TSIMSHIAN MYTHOLOGY [eth. an.n. 31

body. While he was groping about there, he heard a noise Hke the
rollmg of thunder in the bottom of the great pit. It resounded
again and again. Then a great door opened on the east side of the
bottom of the pit, and, behold! a hairy young man stood there, who
inquired of him why he had come to the pit. The man replied that
he had come because they were in need of a great shaman. vSo the
hairy man invited him in. The door which had opened looked like
the sun shining through a window. The steersman went in there.
Inside there were not many people, only a great chief sitting in front
of a large fu'e. He wore his crown of grizzly-bear claws filled with
eagle down. Two live rattles were on the ground on each side, and
lie wore his dancing-apron.

When the man came into the house, the chief did not look at liim.
The man went in and sat down by the side of the great fu-e. No one
spoke to him. After a while another door opened on the east side
of the house, and a young shaman came in with his crown of grizzly-
bear claws on his head, his apron tied around his waist, and a rattle
in his right hand, an eagle tail in his left. Then the boards for
beating time ran in through the door like serpents, and each laid
itself on one side of the large fire. Then weasel batons ran along
behind the boards.

The young shaman began to sing liis own song; and as he shook
his rattle, the weasel l)atons began to beat of tliemsclves, and a skin
drum ran ahead and beat of itself. Then a great many shamans came
out, and each took his own supernatural power out of his mouth,
and put it into the mouth of the visitor. When they had all done
so, the great chief who had been sitting by the fire stood up and
stepped up to the man, put his hands on him, and rubbed his eyes
four times. Then he went back to his place and sat down, and all
the sliamans were gone. The man did not see where they had gone
to, but they all vanished from his sight.

Suddenly he was again in complete darkness, and he felt that the
line was still tied around his body. He shook it, and shouted, and
they pulled him up. Then the men went back to their own town ; and
when they had gone halfway, the man in the bow of the canoe fell
back in a famt, but the two others poled up the river. Before they
arrived at home, the man in the middle of the canoe fell back in a
faint, and the man in the stern poled the canoe up to their home.

The two men who had fainted vomited blood as a sign that they
had obtained supernatural power, and they became shamans.
Only one of them had not obtained supernatiu'al jjower, and no dream
had come to him. Pie was stiU waiting. After a long while these
two men went about and healed the sick.

Now, at the end of tlio summer the supernatural ])owers took the
man away from home. Nobody knew where he had gone. At the

BOAS] TSIMSHIAN MYTHS 333

end of four days he was found lying on the floor of his house, and
around him terrible whistUng was heard. No one went near him.
He was alone in his house singing and ready to work.

Therefore he called all the people into his house> and he told them
how he had entered the house of the supernatural jjower in the pit ;
and he said, "They have given me great powers to do what nobody
else can do. I will bring back to life the dead." The supernatural
power had given him the name Only One.

He did wonderful work among the people, healing them, reviving
the dead; and his fame spread through all the villages round about,
and many sick peojile were anxious to see him.

Other shamans tried to kill him wath their powers, but he destroyed
them all; and not many people died in his time, because the diseases
were afraid of him. Every day he was called into another village by
rich and poor, and he came to be very wealthy. Some shamans,
however, were jealous of him because his supernatural power was
stronger than tlieirs, so they sought how they might kill him. He
did all his duty among the sick people, and those who were sick loved
him.

One day a canoe came in front of his house. It was sent by a
chief in another village to call liim, for the chief's son was very sick.
Only One's supernatural power told him that the prince was not sick,
but that they wanted to kill him and his supernatural power. Then
the great shaman called ail his attendants. They took a large
canoe and went down the river; and when they arrived, all the people
of the village went into the chief's house. Only One had on his crown
of grizzly-bear claws and his apron; he had his live rattle in his right
hand and the white eagle tail in his left. He put around his neck
the ring set with bones representing various kinds of animals. He
went up to the house with his attendants; and as soon as he came
in, he stood over the sick one, and asked him, "How long have you
been sick?" He replied, "Not many days." — "You pretended to
be sick. Therefore from this time on you shall never be well again
your whole life long. " The chief ordered his attendants to give them
to eat. Therefore they spread the mats on one side of tlie large fire,
and they served them with food. Then the chief ordered his attend-
ants to bring water. They were to bring water from an old rotten
canoe. The young men went; and before they came in. Only One's
supernatural power told him that they were bringing water mixed
with urine. When the young men came in, the chief asked them
to give water to the shaman first. They did as' they were ordered;
and when the shaman took up the bucket, he stood up and said to
the young man who brought it to him, " Drink this water yourself or
you will die right here. Go and drink your own urine!" Then this

334 TSIMSHIAN MYTHOLOGY [etii. ann. 31

young man was very much ashamed, and he died right there. Then
the shaman went back to his homo by canoe.

They were not very tar from the village they had left when Only
One said, " I will take that spring of water with me to my own house. "
So they went ashore to where the spring of water was — the spring
of the rotten old canoe. He carried it in liis grizzly-bear garment.
He went down to his canoe, and the spring was dried up. He took it
along up river. Before they arrived at their own town, they camped.
He went up and opened his grizzly-bear gaiment and put the new
spring there. It is stUl there.

Not many da3^s passed before a large canoe came from another
village, from G'it-qxa'la. Tiiey were sent by another shaman who was
very sick. Only One went there with his attendants ; and wlien they
arrived, the G'it-qxa'la men tried to Idll him; but tliey could not do
it, for Only One's supernatural power foretold him what they were
going to do to him. When they had gone up to the house of the slia-
man who said that he was iU, he entered, and saw a man who was
very sick. The sick person was very thin. He was almost only bones.
Then Only One knew what made him sick, for one of liis supernatural
powers had been placed in the bone of a corpse. Only One took it
out from there, and the sick man's supernatural power recovered,
and the sick shaman also revived. Therefore the sick shaman paid
him well.

Before Only One left the village, the cannibal dancer invited liim
and all his attendants, and they cooked seal for them. They cut up
the seal skin and blubber in a long hue from the foot to the head
of the seal, and they cooked it; and tlu^ee cannibals took care of one
box in wliich the seal was being cooked, but the box of which the
three men took care contained the meat of dead people. They
thought that when the great shaman should eat flesh of the dead
people, he would also die, and all his supernatural power would flee
from him. Before thej^ brought the boiled seal to them, Only One's
supernatural power came to him and told him that tliey were ready
to give liim the flesh of dead people. He said, "You shall eat it, and
I-rtU help you and take it out of your left side; and after you have
eaten it, give each of them a piece."

Now they were ready. The three great men took a long pointed
staff, and each had a piece of meat at the end of the staff. They
placed this before Only One, and the great shaman opened Ids
mouth and swallowed a piece at a time; and after he had eaten the
three pieces, he stood up quickly, opened his left side, and rubbed it,
and the end of the piece of meat of a corpse which he had eaten came
out. He took the end and pulled it out. Then he went to the tlu-ee
men who had each given him a piece. He stood before the first one.

BOAS] TSIMSHIAN MYTHS 335

and said, " Now, great shaman, open your mouth and eat this ! ' ' The
man opened liLs mouth and ate slowly. Oidy One pulled out the
other piece and gave to the second man, saying, "Now, great shaman,
eat this!" Then he puUed out the last piece and gave to the last one,
and he said, "Now, great shaman, open your mouth and eat this meat
of a corpse!" and after he had done so, the three men died right there.
Then all the people were afraid of him.

Only One's fame was spread over all the villages. Many years
passed, and he was always wandering about doing his work. One
winter while he was seated in his house, one of his supernatural
powere came to him and foretold that three messengers would come
in the evening from another chief, Bagus,' whose son had been sick
for a long time. "There is not a shaman who can cure him. You
shall go with them, and I shall be with you and help you, but do not
leave your chamber- vessel. Take it along when you go; and as often
as you feel that you are almost unconscious, take some of the urine
in your mouth and blow it into the air above your head, until you
arrive in the house of the cliief Bagus. "

Late in the evening the great shaman called all his nephews, and asked
them, "Who will go with me tonight when the messengers come to
take me away from here?" One of the young men said, "I will go
with you, uncle." When all the people of the village were asleep,
about midnight, the messengers came in. Only One awoke when they
came. They called him, and he went down with them. Only One saw
a new canoe on the beach. They all went aboard, and Only One was
ready. He wore his crown of gi-izzly-bear claws, and he held his live
rattle in his right hand, and his root-basket chamber-vessel in his
left. He also wore his apron. Then the three messengers said, "Lie
down in the canoe ! " but he did not do so, because his supernatural power
told liun to keep awake, lest he die, because these messengers were
dangerous anunals. Before daylight they reached the front of Chief
Bagus's town. While they were on then- way, and before they reached
the town. Only One felt that he was losing consciousness. Then he
took the urine out of the basket and blew it into the air, as his super-
natural power had ordered hun, and his heart became strong again;
but the three men put then- hands to theu' noses because they could
not endure the smell. Twice these three men tried to make Only One
unconscious, but on account of the smell they were in gi-eat fear of him.
They were afraid they would die before they reached home. As soon
as the canoe touched the shore, the shaman jumped ashore and walked
up to the house of Chief Bagus, led by the three messengers. He
entered there, and the sick prhice of Bagus lay there ; and an old shaman
was seated by the foot of the prince, holding his rattle in his hand.

> Ewakliitl, BekIus ("man of the woods"), a being supposed to take away hunters (seep. 476).

336 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Oiily One stood by the sick prince's head, and he saw an arrow
right between his ribs. Chief Bagus, sitting in the rear of his house,
said to him, ''My dear Only One, I ask you to cure my sick son."
Only One went toward the sick person, took the end of the broken
arrow, and puUed it out, and he rubbed the wounded side of the
prmce Bagus, and the prince was cured and arose.

The great chief was glad to see that his son was cured. Only One
wanted to go back home in the evening, and the chief promised to
send him home in the night. Only One went to the old shaman and
asked him how long he had been in there. He told him that Chief
Bagus had invited liim when he was young, but that now he was very
old, and that also part of his body had become stone, and that
therefore he could not go back home. He told him that many
shamans had tried to heal the prince, and that they had all failed,
and that the chief had thi'own them into a lake of blood, and that
they were still there.

In the evening Only One went out with the Prince of Bagus; and
the prince caught one child that was playing outside, and gave it to
Only One to be his supernatural power. So he took it, and placed
it in his long hair. He went down to the beach and boarded the same
new canoe, and the same three men paddled away toward his home.
As soon as the canoe touched the shore, the sun rose, and the canoe
and the tliree men who took him home were transformed into a log of
driftwood. Only One lived many years after this; and it is said that
he never died, but that he was taken by the supernatural powers into
theh- home in the deep pit.

56. Story of the Ghost'

Long ago there were many people in the various villages among the
Indians. A large village of tliree rows was situated on G'its !Emga'16ii
River, and a great many people were in that village, who shouted
when the geese were flying over the village. When they shouted,
the geese would fall down to the gi-ound and die. They were very
healthy, and had a great chief and chieftamess, who had an only
son, whom they loved much, and all the people of the village loved
him much. The prince was called Brown Eagle. The only kind of
food he ate was sahnon-dip ( ?), and everybody in the village knew that
he only ate salmon-dip; therefore in summer everybody cut out the
salmon-dips and sent them to the chief's son. They did this for
many years, and eveiybody loved him tenderly.

It came to pass, when this prince had grown up to bo a young man,
that he became sick. He was very ill, and it was not many days
before he died. Then all the people mourned for him. His father

1 Notes, p. 860.

BOAS] TSIMSHIAN MYTHS 337

and mother mourned very much for his sake. After four days had
passed, they put his body in a coffin and placed it on the burial-place,
and every morning his parents burned sahnon-dips on his grave.'

After two or three months they buried him. The gi-eat chief called
his ei'eat slave, and ordered hun to run out and tell his tribe to move
away from the old village site; therefore the gi-eat slave ran out and
shouted, and said, "Move away from the village site, people!"
Therefore the people moved from theii- old home, for they were ordered
to do so by the great chief, and they built then- new village.

They had been there for two years, and still the parents of the
prince were in deep sorrow. One day some young women assembled,
and one middle-aged woman was with them. They were going to
dig fern roots, and went up to the old village and camped near the
burial-place; and while they dug for fern roots, they saw a large com-
pany of young men, who had followed them, and who helped the
women digging fern roots. Late in the evening the young women told
the young men to dig holes and to throw in red-hot stones, on which
they were going to cook the fern roots. Therefore the young men
dug a large hole in the ground and burned many stones in it; and when
the stones were red-hot, they took the ashes from among the hot
stones, placed wet moss over them, and placed the fern roots on top
in good order. Then they covered them over with more wet moss.
They covered the hole with earth and ashes, which they piled up high.
Then they built a large fii-e on top, and the young women prepared
supper. Fkst they served ch-ied sahiaon with salmon-dips.

Then the young men felt very happy; and one very foolish youth
said, when he found a sahnon-dip, "Here! I found a salmon-dip,
which was Brown Eagle's best food." Then they all shouted and
laughed. "Here, here!" they said; and one of them said, "Let us
see if he will not come from his gi-ave when we call him, and we will
Uft tlie sahnon-dips and feed hun." Then all the young men agreed.
One of them took up several salmon-dips, and said, "Brown Eagle,
come down and eat these sahnon-dips, which were your best food while
you lived in years gone by!"

Then the middle-aged woman stopped them, and said, "Don't
speak like that to the dead prince!" but all the young men repeated
it. The young women were all afraid, but the young men lifted their
voices and shouted, ''Come down, Brown Eagle, and eat your best
food!" Again the middle-aged woman said, "Don't, don't! It is
improper to mock the dead."

1 In olden times it was the custom that when a prince or rich man, or a chieftainess or princess, or some-
body who was dear to them, died, they cut the corpse and took out the bowels, stomach, heart, liver, and
lungs; and when the body was empty, they put shredded red-cedar bark into it, and they kept the body
for a long while. They burned the bowels, stomach, heart, liver, and lungs immediately after taking them
out. Therefore they did this with the prince. — HENRT W. Tate.

50633°— 31 ETH— 16 22

338 TSIMSHIAN MYTHOLOGY [eth. a.,n. 31

While they were laughing and joking and making merry around
the large fire, the middlo-aged woman took her two grandcliildren
and said to them, "Let us hide under the fallen tree yonder, lest
misfortune come upon us if we stay with these foolish young people
here!" so they crept away and hid under the fallen tree.

Before they reached there, they heard a terrible noise proceedmg
from the old burial-ground, and a dreadful mournmg voice, which
said, "Let me have it!" Then the old woman took her two grand-
childi'en, put them under the log, and spread her mats over them.
She herseK went back to where the young people were. Then all the
young men stopped their joyous singuig and shouting, and terror
came into their hearts. The old woman said, "Xow, young men,
call hun agam!" but they were all silent.

Behold! the Ghost was coming — the skeleton of Brown Eagle —
with arms stretched out in front, and saymg, "Let me have it!" His
head was just the skull, with dark, empty eye-sockets. The young
women were very much frightened, and the young men as well. Now
some of them ran into the large fire, and were burned there ; and when
the doleful sounds of the Ghost were coming nearer, the rest of the
young people ran to and fro, feehng full of fear. They all tried to
escape, but the Ghost took their breaths, and at last they all lay dead
around their large fire. Only the old woman and her two grand-
children were saved out of the many j'oung people.

Early the next morning the old woman arose and went to where
she had hidden her two grandcliildren. She called them, and went
first to the large fire. There they saw many dead bodies lying
aromid the fire. Many of them were scorched in the ashes. Then
they went down to the new village and told the story to the people.
Therefore the parents of all the young people went, and arrived at
the place; and they saw the bodies of all the young people lying
around the ashes, some of them scorched by the fire. So they all
wept over them and carried them down to their new village.

The wise men said to the parents of those who were dead, "Call
all the shamans, and let us hear what they have to say!" So they
called them all into the house where the dead bodies lay, and they
put all the bodies in good order. Then all the people of the village
came in. When the shamans were working with their supernatural
powers, a new shaman said, "Let us have a great war with the Ghost,
because the souls of these young people are livmg in the house of the
chief of the Ghosts! Tonight all the Ghosts will assemble in their
chief's house. Tlierefore let us go there before that time. If we do
not get them tonight, then all our young people will be dead for good."

Therefore all the shamans consented, and before dusk they put on
their armor and took their weapons; and they went forth from the

BOAS] TSIMSHIAN MYTHS 339

house where the dead were, tb go and fight with the Ghosts. They
marched up to tlie biu'ial-ground very quietly, while the attendants
kept on singuig in the house, beating the skin drums with their
drumsticks.

AVhen the shamans arrived at the burial-place, the new shaman
said, "Now, my dear friends, two of you shall enter at each rear
corner, and two at each front corner, of the house of the Ghost chief,
and I wiM shout outside of the house. Then all the rest of our friends
shall shake then- rattles, and the bones with supernatural power
which hang around your necks." Then the four shamans in the
house of the Ghosts shall shake theu" rattles and the bones on their
neck-rings, and then all of us will enter; and when all the Ghosts run
out, each of us will take the soul of one of the young people."

After the new shaman had finished his speech, he walked around
the grave four times, following the course of the sun. He was
shoutmg louder and louder; and when the four shamans in the house
of the Ghost heard the shouting outside, they began to shake their
rattles and the bones on their neck-rings, and all the shamans who
stood near the gi'ave shook theirs also; and when the Ghosts heard the
noise of the bones around the shamans' necks and their rattles, they
ran out of the house, but the souls of the young people remained inside
the house of the chief of the Ghosts. Then all the shamans rushed
ill, and each took the soul of one of these young men who had died
the night before, and whoso bodies were scorched in the fire. Theii'
souls were about to run out with the Ghosts, for they were really dead.

Then the shamans went down to the house where the bodies of
the young people were, while the attendants were singing and beating
the skin drums. Then all the shamans came in and did their work.
Then the new shaman said, "Now, friends, let us return the souls
that we have to the bodies to which they belong!" and each shaman
put the soul of a young person into his body, and the young people
awoke, like persons who have been asleep. They went to then-
homes, but they were not yet like living beings. Therefore their
parents paid the shamans again to take off the ghostly quality from
these young people. The shamans worked over them for four days,
and then life came back to them.

The people said, therefore, that no young people should go about
alone, ^vdthout their parents. That is the end.

57. The Man Who Bound Up His Wrinkles'

There was a shaman who lived on a little island outside of Inver-
ness, at the mouth of Skecna River. He had a little house on the
little island; and he used to make arrows, which he sold among the

' Notes, p. 860.

340 TSIMSHIAN MYTHOLOGY [eth. anx. 31

tribes. His arrows were very valuable because they were handsome
and had pretty feathers. He was a very old man, and there were
wi'tnkles all over his ugly face. He used to go into the chief's house,
and sell his nicely feathered arrows. The old mail was known to
all the chiefs and all the people, who bought his arrows.

Some time in winter one of the head chief's daughters was missing,
and they could not find her. Every year they missed one or two
princesses in every village among the Tsimshian; and they did not
know, where they had gone, although they would go and search for
them among the tribes.

Now, when all the princesses wore gone, the last princess went with
her two maidens into the woods behind her father's house. Before
they had gone very far, a good-looking young man came out of the
woods and met the princess. His blond hair was tied at the back
of his head. He smiled at her, and the princess looked at him and
also smiled. He said to her kindly, "What are you going to do, and
where are you going?" She replied with her gentle voice, and said,
"I am just taking a walk." — "Shall I go with you?" said ho. She
smiled, and said, "If you like, come." Then the young man walked
by her side. He asked the princess to leave her two maidens behind,
and to go with him farther on. Therefore the princess said to her
two maidens, "Stay here a while until we go a little farther on!"
Therefore the two maidens staid there, while they went on.

They sat down, and the good-looking young man said, "Shall I
take you to my father's house?" The princess said, "Yes, if you
desire to do so." They went on their way, and came to the place
where his canoe lay. It was a nice little canoe, and there were many
good, warm garments in it.

"Now, my dear," said the young man, "lie down hi the canoe,
and I will paddle along until we reach my home. Then I will wake
yi>u up." She did as he told her, and he paddled along until evening.
There was a thick fog. Then the man called the princess, and she
arose and saw the thick fog. She went ashore, and the young man
guided her up to the house; and when she went in, she saw a nice
little room full of all kinds of expensive garments, abalone ear-
ruigs and everytliing that is costl}'.

A little later the young man came in and said, "Lie down here,
my dear! I will bring you to my father's house tomorrow! I must
go back to my canoe and tie up the anchor-line." Then the princess
made the bed ready and lay down. After a little while the young
man came in. The prmcess put her hands around his head and
pressed it toward herself. She loved hun very much.

On the following morning they slept until veiy late. The princess
had her right hand under his head around his neck. When she
awoke from her deep sleep, she opened her eyes, and saw an ugly-

BOAS] TSIMSHIAS MYTHS 341

looking old man on her right side. She rubbed her eyes. Then she
recognized him as the wrinkled old man who always came into her
father's house and sold him nice arrows. Then she began to cry.

Finally the old man woke up. He saw her weepmg, and asked
her, "Why are you so sad?" — "Oh," said the princess, "I was
thinkuag of my poor father, who would be missmg me!" — "Don't
cry so!" said the old man, looking at her with his ugly face. "You
can go back there easih*. It is not very far. But lie here a little
longer!" She was still crying, but he compelled her to lie do^vn with
him. She obeyed because she was afraid of him, but her heart was
full of sorrow on account of her doings.

Not many days had passed when he said to her, "Go with me to
that rock yonder! We will gather some nice feathers which I need
for my arrows, and then I will take you back to your father's house."

On the following day he took down his little canoe. The princess
went aboard fii-st with her hand basket, which he had taken along.
The old man paddled along toward the gi"assy rock; and when he
reached there, ho said to her, "Go ashore on that grassy rock!"
The princess arose and jumped out of the canoe. Then the old
man pushed his canoe off from the grassy rock, and said, "Now, I
leave you on that bare rock, and j'ou shall die there, you bad, common
woman!" The princess screamed and asked him to take pity on her.
She said, "My dear, don't leave me alone on this bare rock!" But
the old man said, "No, I know that you hate me." The princess
replied, "No, I love you ver}- much, my dear husband! Come, take
me off from this bare rock! Take pity on me! You shall have
my body. I will let you have my father's slaves or his costly coppers.
I know you are a good shaman."

The bad shaman, however, did not listen to the princess, but
laughed at her and mocked her. He asked her to do various shame-
ful things; and she did so, because she was afraid that he might leave
her. In vain she did everj-tliing her husband wanted her to do.
She cried very loud; and before the bad shaman left the grassy rock,
he shouted to heaven.

Then the princess ceased her crying in order to hear what the old
man said. He shouted four times. Then he paddled away quickly
from the bare rock

The princess looked up, and she saw numerous birds coming down
from above. She ran to and fro on the bare rock, crying. She went
down to the beach, trjnng to find shelter. She found a small cave
near the water and hid in there. Then all the bu'ds of beautiful
feather remained sitting on the rock a short time and flew up again
to heaven; and when the princess came out again from her hiding-
place in the cave, she saw the beautiful feathers of the heavenly

342 TSIMSHIAN MYTHOLOGY [ETn. ANN. 31

birds lying on tho rock. She gathered them all, and she also saw
bare bones on the rock and hand l)askets.

Now, the princess knew that this bad old man had killed all the
princesses who had been lost year after year. She wept again,
sitting there all alone.

Four days passed, and early in the morning she saw a canoe coming
down from the little island where the bad shaman lived. Therefore
she hid in the rock on the beach, and she put some seaweed on her
head. She heard the old man sing a canoc-song. He seemed very
happy. He reached the place where the princess was in hiding on
the beach, and tied his line fu'uily around the solid rock. Then he
went to the top of the rock.

The princess crept out of her hiding-place, went into the canoe,
cut the line with her little woman's knife, and pushed the canoe off
from the rock with all hor might. When the canoe was a little way
off, the old ugly man looked back, and he saw his canoe on the water
with the young princess in it.

Then he said, "Is that you, my dear wife? I came to take you
back to your father's house. Come ashore, and take me with you!
Ever since I left you I have not been able to sleep. I have always
been thinking of you, my dear wife! Do come ashore and take me!"
The princess replied, " No, I will not take you, for you are fooling
me, and you intended to kill me. Besides, I saw all the bare bones
of the princesses on the bare rock. There you have killed them, you
bad shaman ! I will give your flesh to the birds of the ah, and your
bare bones shall lie on that rock!" Then the old man cried bitterly,
and said, "Take pity on me, take pity on me, my good child! Come
and take me with you! I won't deceive you."

The princess m the canoe, however, said, "I will shout and call
down all the birds of heaven and give them your flesh, as you did to
my fellow-prmcesses on this bare rock!" and then she shouted as
the old man had done. She shouted four times and paddled away
from the rock.

When she had gone some distaiice and looked back, she saw that
the heavens were darkened by numerous birds. They went down
to the rock where the old man was and devoured him there.

She paddled away, and in the evening she arrived at her father's
town. She went in and sat down by her mother's side. Her mother
looked at her, and said, ''Is that you, my daughter ?"—" Yes, mother,
I am still alive," said tho princess. "Where is my father?" — -"He
was invited by some of his own people who wanted to comfort him,
for he was in deep sorrow while you were gone."

Then some one ran and told the great chief that his daughter had
come home, and all rushed out and assembled in the chief's house,

BOAS] TSIMSHIAN MYTHS 343

and the princess began to tell her story — what had happened to her,
how she had been deceived by the old shaman. After she had told
her story, she wept.

Then she said to her father, ' ' Invite all the chiefs of all the tribes
who lost their daughters." Then the father of the princess sent a
messenger to all the tribes, and they all came in at the right time;
and after the chief had given them to eat, he said, "The prmcess
my daughter was lost a few days ago, and she came back last night.
She shall tell you what has become of your lost children." — "They
were all killed by the bad shaman who had his house on the little
island outside of Sliding Mountam. He took me away from my two
maidens and transformed hiiiLself into a handsome young man to
deceive me. Wlien I first met Mm in the woods, he told me that he
would take me to Ms father's house. I myself, as well as my two
maidens, saw that liis hair was blond and tied at the back of his head.
He was more beautiful than all the young men, and so I consented
to let him take me with Mm. When we came to Ms canoe, I saw that
it was full of costly garments, and he told me to lie down in it. I did
so, and at midnight we arrived at Ms home. It was foggy when we
went to Ms house. On the following morning, when I awoke from
my sleep, I looked at his face, and saw that it was wrinkled. Then
I recognized him, and knew that he had come from time to time to my
father's house to sell Ms beautiful arrows. He told me his name was
The Man Who Bound Up His Wrmkles At The Back Of HLs Head.
After two or three days had passed, he said to me, 'I will take you to
the grassy rock to comfort you, and you will see nice feathers there,
and we shallfind beautiful abalone shells.' So he took me to the grassy
rock; and when I left the canoe, he took Ms pole and pushed Ms
canoe from the rock, and told me that he would leave me alone on
that bare rock. I screamed and cried from fear, and asked Mm to
take me to my father, and I did everything he wanted me to do on
that rock. I pleaded with Mm in vain. He called me a common bad
woman, and last of all he shouted to heaven after he had said that he
would give my body to the birds of the air. Then he shouted four
times, and, behold! all the birds descended to the rock to devour me;
but I hid under a rock on the beach, and he paddled away vnih all
Ms might. Then the whole rock was full of birds. Soon they went
up again, and I walked about the rock. There I saw all the bare bones
of human beings, and hand baskets by their sides ; and I wept much,
for I knew that the bad man had killed all our lost princesses. After
I had staid four days on the bare rock, I walked about on that rock,
and saw a canoe coming down from the little island, and I saw that
he was commg to gather the beautiful bird feathers. I Md on the
beach and put seaweed over my head. He arrived right in front ot
me, and was smgmg his merry canoe-song. He came ashore with the

344 TSIMSniAN MYTHOLOGY [eth. ann. 31

canoe-line in his hands, and tied it firmly to the rock. When he has-
tened to the top of the rock, I cut the line and pushed off the canoe
from the rock. He looked at me, and said that he intended to come
and take me home, but I paid no attention to what he said; and I
shouted, as he had done. He was anxious to stop me, but I shouted
four times, and I saw the birds of heaven descend to the rock when I
paddled away from it."

Thus said the prhacess, and all the chiefs wept. On the following
morning all the tribes went with the prmcess to go to the grassy rock.
Before they reached there, the prmcess asked them to let her father
go first. He went ashore first; and after he had gathered beautiful
feathers, all the other chiefs came ashore. They picked up their
daughters' hand baskets, gathered their bare bones, and took them
home. On that day there was great mourning on the island by the
parents of those princesses who had been lost. They saw the bare
bones of the bad shaman there, and every one who passed them threw
stones at them.

The father of the princess went to the little island and took from
the house of The Man Who Bound Up His Wrinkles At The Back Of
His Head all kinds of costly garments and all kinds of arrows and feath-
ers, and abalone shells of all kinds ; and when they came home, the
chief returned to his fellow-chiefs their children's garments, and he
gave them ten beautiful feathers with each garment, and the princess
was honored by all the tribes on that day.

58. The Brothers Who Vistted the Sky'

Thi'ee brothers went up the mountams to hunt. They lay down
to sleep, and when they awoke they saw the stars above so near that
they could touch them. They found that they were on a flat rock
which had arisen high above the ground. They had nothing to cat
and no water to drink. The eldest one spoke. ' ' What shall wo do ?
Let us cut ropes from the skins of large mountain goats and climb down
to the ground ! " But the youngest one replied, "No, let us wait! Per-
haps he who took us up while we were asleep will take us back in our
sleep." They followed his advice and lay down to sleep. Suddenly
the youngest one heard a voice, saying, ' ' Take a round pebble and hold
it in your mouth ! " It was the daughter of the Sun-who was spealdng
thus. He followed her order; and when he awoke on the following
morning, he saw his brothers Ipng there dead. In his dream he had
seen that they left liim and tried to climb down to the ground. Since
they had not prayed, they had perished in the attempt. Then the
young man prayed to the Sun, the Moon, and the Stars. Ho put his
arrow into the crack of the rock, tied a rope to it, and climbed down.
He got back safe.

I Translated from Boas 1, p. 290— Notes, p. 861.

boas] tsimshian myths 345

59. Six Hunters '

Six men went out hunting. They kept their provisions in a small
hut made of fir twigs. In the evening, when they came back, they
founil that a squuTol had stolen them. The}' became angry, caught the
squirrel, and threw it into the fire, so that its tail was burned. Then
thcylay down to sleep. On the following morning they found them-
selves, together mth their six dogs, in a deep pit, and unal)le to climb
out of it. Since they were very hungry, they killed one of their dogs
and thi"ew it into the fire to roast it. Suddenly they saw the dog alive
on top of the pit. When the men saw this, five jumped into the fire.
Only one, the son of a chief, waited patiently for his death.

Suddenly he saw the others standing on the rim of the pit, and he
asked them to go home and to request liis friends to help Mm out.

In the evening he lay down to sleep. Suddenly he heard a voice,
and saw a Mouse, who asked Mm to foUow her. He arose, and the
Mouse led him into a house, in which he found an old woman, the
Squin-el. She said, "It is fortunate that you did not jump into the
fue, else you would be dead. All your companions are dead now.
When you wake up in the morning, take the narrow trail that you ^^-ill
see. Do not take the wide one."

The following mormng, when he awoke, he found liimself in the
forest, and saw the bones of Ms companions Ijnng on the ground. He
took the narrow path, and arrived at home. When he told Ms adven-
tures, the people became angry, and resolved to kill the squuTels.
They caught all of them except one female, and killed them. Then
the only surviving Squirrel wept, and cried, "After four daj^s your
whole town shall be burned ! " and so it happened. Only the house of
the young cMef was spared.

60. The Land Otter ^

Wlien a person capsizes, the Land Otter people catch Mm, and he
himself is transformed into a land otter.

Once upon a time there was a man who claimed that even if he
should capsize, he would never yield to the Land Ottei-s. One day
when he was traveling with Ms sister Ms canoe capsized. He swam
ashore, and saw a fire, wMch seemed to move away from him all the
time. He did not follow it, but started a fire where he had gone
ashore. While he was sitting there warming Ms back, he heard a
canoe. He just turned around, and immediately looked back toward
the woods. The canoe came ashore, but he did not move. The people
came up to Ms fire. Immediately he got up, went down to the canoe,
and tMew all the paddles into the fire. Immediately these were trans-

' Translated from Boas 1, p. 304.— Notes, p. 861.
2 Translated from Boas 1, p. 290.— Notes, p. 862.

346 TSIMSHIAN MYTHOLOGY [eth. ann. 31

formed into minks, which cried pitifully. Tlie people disappeared,
and their canoe took its true shape. It was an old log of driftwood.
After a while the Land Otters made another attempt to get hold of
, the man, but in vain.

One evening, while he was seated by the fire, he heard the voice of a
woman, saying, "My dear, don't be afraid! I am your friend. Here
I have food for you. Trust mo!" Immediately a woman stopped
up to him and gave hira fish and seaweed. Although he was very
hungry, he did not eat. The voice called him by name, and promised
to bring him food regularly, saying, "Don't look at mo, just look at
the tlishes! " but he looked straight in her face, and shouted, "Eat it
yourself, you Land Otter!" The woman continued to ask him to
accept the food, but he did not yield. Every evening he heard her
voice. One day it seemed to him that the voice was like that of liis
sister who was drowned when his canoe was capsized. He questioned
her, and she replied, "Yes, I am your sister's ghost." Then he thought,
"I ought not to l)e afraid of my own sister," and accepted what she
offered to him. The food did not do him any harm. Then he began
to hunt seals, wliich he killed with liis club. Nevertheless ho contin-
ued to be on his guard, for he was afraid of the Land Otters; and he
made up his mind that if a canoe should arrive, he would first burn the
paddles and knock a hole in the body of the canoe, in order to make
sure that the visitors were not Land Otters. Finally, after he had
been away for a whole month, a real canoe came and took him home.
Thus he was saved.

6L The Deluge^

At the end of our ancestors' time the people lived on Skeena River,
as I have told in another story, in a place named Prairie Town;
and most of the people were clever, good hunters, and brave war-
riors. One day some hunters left their home and went toward
the east. They came to a great lake named Lake Of The Begiiming.
This was the lake of Skeena River. When the hunters reached there,
'the waters of the great lake began to rise, and the lake overflowed.
The waters ran down the Skeena River, and almost all the villages
on the river were swept by the currents. The hunters looked on,
and, behold! a great whale ^ rose to the surface of the lake. The
water of the Lake Of The Beginning rose because the great whale
came up. It had gills like a fish, and four fins in a row along the
back, Uke the Bi\ of a killer whale which is near its spouting-holo.
When the great whale went down, the waters subsided.

The next year two brothers of the same village started and went
to the Lake Of The Beginning to get supernatural power. The elder

1 Notes, p. 862. * Haklula'q.

boas]

TSIMSHIAN MYTHS '347

one went out into the water; and when the water reached above his
knees, he went down to the bott<ira of the great lake. Then the water
rose again as before, and the great whale came out. The younger
brother remained on the shore. He saw the waters rising higher and
higher; and the Skeena River was flooded again, for the water of the
great lake rose liigher than ever.

As soon as the man had gone down, he saw a large house at the
bottom of the lake. He entered; and no one was in there, but a
large fire was burning in the middle of the house, and ho himself
sat down on a mat which was spread by the side of the fire. After
he had been sitting there for a wliile, the door opened suddenly, and,
behold! a flash of lightning came in. This happened four times.
Thunder was rolling four times. It was a terrible thunderclap.
After it had thundered four times, it began to hail, and it was terrible
hail. Soon after this a large Grizzly Bear came out from the carved
screen in the middle of the rear of the house. The Grizzly Bear
came toward the man who was seated on the mat by the large fire.

The Grizzly Bear stood in front of him, and said, "Open my back!"
Thus spoke the Grizzly Bear to the man. The man did so, and the
Bear had become a carved box. Then the Thunderbu-d came from
behind the carved screen. The Thunderbu-d came up to the man, and
said to him, "Take me and put me into the box!" The man took it
and put it into the grizzty-bear box, and the Thunderbu-d became a
drum, and the lightnmg was his red ocher. Then Living Eyes came
forth from behind the carved screen; and after a while, behold!
a very large animal came in at the door, Avhich they call at this
time Mouth At Each End. It came toward the man, stood in front
of him, and said, "Take me and put me into the box!" A Cuttlefish
also came, went toward the man, and said, "Take me and put me
into the box!" The man took both of them and put them into the
gi-izzly-bear box. At last the Living Eyes came in. It was the hail.
It was a baton. It also went toward the man, and said, "Take me
and put me into the box!" The man took it and put it into the
carved box. Still no living person was to be seen in the house.

Then he started for home; and the live Grizzly Bear said to him,
"Your name shall be Mouth At Each End."

The man came ashore with the Grizzly Bear walking by his side.
The man had been in the depths of the Lake Of The Beginning
quite a long while.

His brother had been waiting for him since the water began to
subside, after it had risen and overflowed the banks of Lake Of The
Beginnmg. He had been waiting there for twenty days. He was
hung:-y, and sat down at the foot of a large spruce tree and died of
starvation. Then the martens came and ate him. They ate all the

348 TSIMSHIAN MYTHOLOGY [eth. ans. 31

flesh of his body, and devoured it; and only his bare bones were left
where he had been sitting. As soon as his brother, Mouth At Each
End, came ashore from the lake, he looked, and, behold! his brother's
skeleton was lying there at the foot of a large spruce tree. Then the
brother who had just come from out of the water cried because he
saw his brother's bare bones lying there. He went toward them and
tried to restore him to life. He took up some earth and rubbed it
with his hands over the bare bones of his brother, in order to restore
the flesh. Soon the bare bones became covered with flesh again, but
they had no skm. Therefore he took a small root to make smews, and
Mouth At Each End danced around the body with his supernatural
powers. Then he took up moss and rubbed it over the flesh, and it
became skm. Thus he made him alive again; and he made his brother
a shaman, and gave him the name Devoured By The Martens.

Mouth At Each End caught the martens which had eaten his
brother's flesh, and put the live martens into his brother, and he gave
him a vessel of blood to be his supernatural power. They went
home with the live Grizzly Bear, who walked down with them. As
soon as they came to their house, Mouth At Each End was able to
cure all kmds of diseases, and he was able to heal persons who had
died suddenly.

Then all the supernatural beings in the mountains heard that
Mouth At Each End had a really great supernatural helper, and tried
to kill him. Mouth At Each End, however, knew about it, and was
ready to fight with them. As soon as one of the supernatural powers
or a shaman came secretly to kill him, the shaman ^louth At Each
End sent his supernatural helpers Mouth At Each End and Cuttlefish,
who killed those who tried to murder their master; or, if a shaman
came thi-ough the water, Mouth At Each End and Cuttlefish would
go into the water and destroy him; or, if a shaman with his super-
natural helpers came overland, the Grizzty Bear would fight him and
destroy him; or, if a supernatural power came up flying thi-ough the
air, Thunderbhd and Lightning with HaU would destroy him.
Therefore the supernatural beings from all parts of the world could
not kiU this shaman. Mouth At Each End.

At last two great shamans came along in their canoe. We caU
these hermaphrodites. Two of them were m one canoe. Then
Mouth At Each End sent down Ms supernatural helpers. Mouth At
Each End and Cuttlefish, and the two shamans sent up then- super-
natural helper, which was Blood. Thus the supernatural helpers of
Mouth At Each End were killed by the Blood; and both of them died.
Mouth At Each End and Cuttlefish, and the shaman Mouth At Each
End also died.

Only his brother, Devoured By Martens, i-emahicd. He sent forth
his own supernatural helpers, Blood and Martens, who killed the two

BOAS] TSIMSHIAX MYTHS 349

shamans in the canoe; and he took his brother's grizzh'-bear box and
the Thunderbii'd drum, Lightning, and HaO.

His brother. Mouth At Each End, went home to the bottom of the
hike, and Devoured Bj' Martens was left alone. He conquered all
the supernatural powers all around.

Many years had passed, and there was a great famine in the wmter.
Then the people of Devoured By Martens came up to hun, and said,
"You have really supernatural power. Try to get some provisions
for us!" So this shaman lay down on one side of the fire, and asked
his friends to cover him up with a cedar-bark mat, and he began his
supernatural song:

Wil q!ala-llal lia°n, wil q!ala-llal ha°n

La ma°Wa naxno'xsut ndatlaJ q!ala-llam lia°nt.'

Every living fish, every living fish,

My supernatural power told me where every living fish is now.

On the following day all liis relatives started. They went
aboard their canoes and went down the river. They had long
boards in their canoes, and tied four canoes together, putting
the long boards aci'oss. The shaman lay down on these planks,
wliich were painted red, and covered himself with a mat. These
foin- canoes on which the shaman was IjTiig went down first,
and many canoes followed. All along the way he repeated the
same words, "Every Uving fish, every living fish," and the}' went
down the river. The shaman said just this one phrase, "Every living
fish, every livuig fish." He was teUhig his people where ever}' living
fish was, pointing with his finger down river, until they came down to
the mouth of Skeena River. Then the shaman said, "Way out at sea."
They paddled along, and soon they came near Stephens Island, where
there is a good place for camping on a sandy shore. The shaman
said, "This is the place that my supernatural helper has pom ted out to
me." They all camped on the sandy shore; and the shaman said to
his people, "Go and bring down crooked branches of red and yellow
cedar." His people went and fetched crooked branches. Moreover,
the shaman said, "Make hooks out of them," and they did so. They
obeyed the shaman. "Let the women make fishing-luies out of red-
cedar bark," and the women made fishing-lines. They measured off
sixty fathoms for each fishuig-Une. Moreover, he said to them,
"Go, ye women, and brmg dowai thin spruce roots and split them!"
They did as the shaman had said. Then the shaman also said to
the men, "Go do^\^^ when the tide is very low. Then you will fuid
a kind of fish under the rocks, with eight legs and a round head, with

1 It is not quite certain from Mr. Tate's MS. whether these are the words sung, or a speech made by the
shaman. It seems probable, however tliat the words are those of the song. — F. B.

350 TSIMSHIAN MYTHOLOGY [eth. ann. 31

eyes on the neck. Bring it up and tie it to your wooden hooks for
bait." The men did as the shaman had told them. After they had
done so, the shaman told them to launch thek canoes to go out
fisliing, so they went. The shaman was standing on the beach, and
directed them. The shaman wore all the clothes of his supernatural
helper. Devoured B}' Martens put on a bear skin for a garment.
He had on his dancing-apron and his crown of bear claws. He
painted his face red mixed with charcoal. He had a rattle in each
hand, and eagle down scattered all over his body. Then the shaman
said again, "Every li\dng fish, every livuig fish;" and his people
had to repeat what he said, "Everj- living fish, every Hvmg fish!"
The shaman repeated this thi-ee or four times. Then they (the
people) went, and the shaman remained standing there on the beach,
pointing in the du-ection toward which they were to go. He said,
"Go a little farther to the 'open sea, and you will find them." They
went on, and the shaman was still standing on the beach. Then he
said, "Pull up your fishing-linos!" They hauled up then- lines, and
all the hooks were full of halibut. The people were afraid of them
because they were new to them. Finally a shaman told the people
to take the haUbut into their canoes. They took them ashore and
cooked them, and Devoured By Martens was the fu-st to eat of them.
His supernatural helper told him that hahbut is good food. So the
starving people obtained the hahbut. Now, they were all satisfied,
for the}' had every living fish, as the supernatural power had told
Devoured By Martens. This is the first time that the people of
Skeena River reached the sea, and the fu'st time that they learned
how to catch haUbut at the bottom of the sea. They built a new
village there, and did not return up Skeena River.
This is Devoured By Martens' dancing-song:

1. Wola ha, a wila ha, o o, wila ha haa.
Hiyu wila ha, o o, wila ha

DEm tsal na-HExno'xsie ul sil-hahalai'de.

2. Wi-tsamtil hH lax-ha', ye, lat fsiElEm-ga'ot
WI-spA-UExno'x ts!Em-siM!a°, ya.

1. My supernatural being will devour other shamans (?).

2. There was great lightning in the air, when the great supernatural

being took me into the Lake Of The Beginning.

62. The Cannibal'

(This is a gi"eat story of which the people were much afraid. They
had four dances, which were very curious and important, — the Can-
nibal, who ate dead persons; the Dog Eater, who ate live dogs; the
Destroyers, who broke up houses, canoes, and boxes; and those who

' Notes, p. 863.

BOiS] TSIMSHIAN MYTHS 351

threw hot ashes over the heads of the people. They say that the
gi-eat supernatural beings from the mountains took some one and
taught him how to act.)

There was a young prince ui a village of the G"it-q !a'°da whose name
was Gather On The Water. One winter, when the time had come for
his dance, his father called the companies of Cannibals to lot his son
join them. Therefore one day these people took the young man,
took him around the village, knocked at every house, and, after
they had been to every house, all the men shouted, and said that
this young man had gone up into the ah- or that the supernatural
power had taken him away to his home in the mountains. They
deceived many common people. These dancers were chiefs and
prmcesses, and all the head men, old and young.

They took this young man and placed him in the trunk of a large
tree secretly. They put a long ladder against the tree and sent the
young man up. He went up the tree and entered a small hut.
Then they took the ladder away from the tree, mtendmg to come
back at the end of ten days.

The young man staid on the tree; and the fu'st night when he
was there, some one came up to his hut, and asked liim, "What are
you domg in there, young man?" He replied, "I am a dancer."
Then the visitor laughed at him, and said, "That is not the way of
your dance for the dancer to stay on a tree. Wait until I come
again! I will show you the ways of a true dancer." So he went
away. After he had been away a short time, he came back with a
dead child; and he said to the young man who lived in the hut on
the tree, "Now open your mouth and eat this dead child!" The
young man was afraid. The person who held the dead child in his
arms said again, "If you don't do it, I will eat you right here!"
Therefore the yoimg man opened his mouth and swallowed the dead
child's body whole. The supernatural being asked him, "Do you
feel satisfied now?" The young man repUed, "No, I do not feel
that I ate anything." — "Now come with me," said the supernatural
being. They flew down to the village, and the supernatural being
said to him, "Now shout and catch one of the people!" Then he
shouted, "Hop, hop!" caught one of the young men, and ate him
as a cat eats a mouse. Thus he did to the young men; and he acted
hke the supernatural being, which was glad to see that he had eaten
a whole man. Then they went back to the tree; and the super-
natural being said to him, "Whenever you feel hungry, take a person
and eat him in front of the village." Then the being went away.

The people m the village always heard a terrible whistle on the
tree behind the village, and everybody noticed that before he came
down he shouted twice, and then he would fly down and kill some
one in front of the village, and everybody was afraid of him. His

352 TSIMSHIAN MYTHOLOGY [eth. ann. 31

fame spread all over the different villages, and all the Cannibals gath-
ered and tried to kill him.

All these companies of dancers gathered in one house; and they
prepared a mixture of poisonous herbs, urine, and other bad things,
and they began to sing. While they were singing, they heard a cry
from the tree. Then they heard a noise on the roof of the house in
which they were. He was coming right down into the house where
they were assembled, and caught a person in the house. Then they
threw the mixture over him and caught him. They were pouring the
mixture into his mouth, and they made a heavy rmg of red-cedar
bark mixed with white for him, and they gave him a large grizzly-
bear skin to be his garment, and they put a red band of red-cedar
bark on each leg, and rings of i-ed-cedar bark on each hand; and
everybody was glad because they had tied him hand and foot.

Wliile he was sleeping, a terrible whistling was heard in his hair,
although there was nobody with him. They watched over hhn for
four nights. Then they did not give him any more medicine, and
they all went to sleep. Now the great Cannibal tlirew off all his
cedar-bark ties around his neck, and the large grizzly-bear skin, and
the cedar-bark bands that were on his feet and on his hands. Then
he shouted and caught one of the men who was holding his foot-
bands of red-cedar bark, and he ate him right there. Then he flew
up to his house on the tree, and the noise of the whistles struck terror
to those in the houses.

He came down twice every day to catch people, and he ate them,
and he went everywhere to devour people.

Then the chief said, "Let all the people of the village move tomor-
row!" On the following morning they moved, leaving the young
■ man behind; and he flew to every place, caught people, and devoured
them. Once he flew away, and alighted on a very high mountain
on Nass River. Then he ran down, and saw a fish lying on a sandbar
at low water. He started a little fire at the foot of a large tree,
gathered some fuel, and roasted the fish by the fire. Then a super-
natural bemg came to him, and asked him, "What are you doing
here?" He replied, "I am roasting fish." The supernatural being
said, "This fish is not fit for you to eat. Are you not ashamed of
yourself? Is that the way of dancers? Fly away to yonder place
on the large tree!" Then he flew back to his own place.

He cont'mued to eat live people as well as the bodies of the dead,
and all the villages were in great distress on account of him.

They held a council in order to determine how to catch him. They
made a large trap of wood; and in the night, after they had finished
the trap, the companies of dancers assembled. They sang and beat
time on their wooden drums, and beat with sticks on planks. He came

BOAS] TSIMSHIAN MYTHS 353

down from the I'oof right mto the house, and the trap shut and he
was caught there. Then they all went to him, caught him, and thi-ew
the medicine over him, and they invited all the companies of their
village and all the various companies assembled at the appomted
time. They brought slaves to feed the dancers; and as they all came
there, the dancer came forth and they gave slaves to him. He ate
them all. Now his stomach was full of the flesh of many slaves, and
he was satisfied. Then they put a large grizzly-bear skin on him,
and a large ring of red-cedar bark on his neck and one on his head,
and red-cedar bark rings on his hands and on his feet; and at the
end of four days, in the morning, they beat a wooden di'um and beat
their sticks on the planl^s with thundering noise to drive away his
supernatural power; and he went out alone, walking down to the
beach; and at low water he sat down on a large roimd rock, his face
toward the village, and everybody came out to see him. Then the
tide rose, and the rock on which he was seated was floating on the
water; and when the tide went out, the rock grounded at the same
place where it had been before. When the sun set, he walked up
to the house where all the people were assembled. As soon as he
came in, they all ran up to him. They took a heavy pole, threw him
on the ground, and put his neck under the pole, trying to kill him;
but the supernatural power came and helped him and delivered him
from their hands. He escaped, and he would always come down to
the village; but he did not take so many people as he had done
before. He just killed some one, but did not eat him. Many years
passed, and he still lived on the tree. After two genei'ations had
passed, his voice ceased. That is the end.

63. Origin of the C'axxibals '

Once upon a time there was a mountaui-goat hunter. Wliile he
was hunting he met a white bear, wliich he ]iursued. Fmally he
came near enough to shoot, and he hit it. The bear, however, ran on,
and finally disappeared m a steep rock. After a short time a man
came out of the mountain, approached the himter, and called him in.
He followed, and found that there was a large house in the mountam.
The person who had called him asked him to sit down on the right-
hand side of the house. Then the hunter saw four companies of
people in the house, and saw what they were domg. In one corner
were the Me'°la; in the second corner, the No'lEm, who ate dogs; in
a third corner, the Wi-halai'd, the Cannibals; and in the fourth one,
the SEm-halai'd. The first group and the last group were very much
afraid of the other two. The hunter staid in the house for three days,
as he thought, but in reality he had been away for three years. Then

1 Translated from Boas 1, p. 304.— Notes, p. 883.
50(33°- 31 ETH— 16 23

354 TSIMSHIAN MYTHOLOGY [eth. Ann. 31

the supernatural being sent him back, and ordered him to imitate all
that he had scon in the mountain.

The White Bear took the himter back to his home, and put him
down on the top of a tree. There the people saw him. He shd down
the tree on his back, attacked a man, and devoured him. Then he
attacked another one, tore him to pieces, and ate him; and thus he
killed many people. Finally tbe tribe succeeded m overpowering
him, and they cured him by means of medicine. Wlien he had quite
recovered his senses, he taught them the dances of the four companies
that he had seen in the mountain, and since that time the people have
had the Cannibal dance and the Dog Eaters' dance.

64. Stoky of the Wolf Clan'

The Wolf Clan originated in Alaska. The Tahltan of the upper
Stikine River had a great war. Two chiefs, Gus-xg"ain and Lagunus,
were killed. Then their nephews and six brothers belonging to the
Wolf Clan fled from their enemies. Two of them went across the
mountains to Nass River, while four went down Stikine River by
canoe.

The four brothers who went down the river arrived at a place
where a large glacier obstructed the valley, and where the river ran
through under the ice. Then they sang a mourning-song and entered
the ice cave expecting to be drowned. They passed through safely
and went right down the river. Before evening tliey arrived at
the mouth of the river, and saw the smoke of a village. They were
afraid that the people might kill them : therefore they camped there,
waiting for the night to come. The villagers, however, had watch-
men stationed on the river, who had seen the canoe coming down:
therefore they sent their warriors in two canoes to fight the four
brothers. Those, however, spoke kindly to them, and they were
invited into the chief's house. There tliey told the chief that they
were fleeing from thcu- enemies; and wlien tliey said that they be-
longed to the Wolf Clan and gave the names of their uncles, the
chief of the Stikine said that he wanted to take that name: there-
fore he gave a great feast and took the name Gus-xg'ain.

Later on a war broke out among the Stikine people, and some of
the TalJtan brothers fled to Tongass, wliere they settled.'

After some time had elapsed, another war broke out, and one of
them fled to the Tsimshian: therefore tliere are not many people of
the Wolf Clan among the Tsimshian.

The two brothers who liad crossed the mountains to Nass River
found the people encamped above Portland Canal. The chief of the

iThis story of the origin of the Wolf Clan was obtained after all the preceding matter was in type.
It belongs to the group of stories 51-53 (pp. 297 et seq.). It is the last story written by Mr. Tate before
his death.— Notes, p. 863.

BOAS] ■ TSIMSHIAN MYTHS ' 355

Nass tribe took them into his house and asked them where they came
from and where they were going. The two brothers told him that
they had fled because their two uncles had been slain. They told
him, furthermore, that they belonged to the Wolf Clan. Then the
Nass chief claimed them as his relatives. He made a great feast
and took the name Gus-xg'ain. He took the two yoimg men to be
his nephews.

Supplement: Three War Tales

(1) FIGHTS between THE GI-SPA-X-La'^TS AND THE G:T-Pzi">S

In the great tales of the olden times some very sad things occurred,
and some that were funny.

There were two tribes — the G'i-spa-x-l^'°ts and the G'it-dzi'°s — and
these tribes were very expert warriors. In olden times it was custom-
ary for a great chief to take a princess from each tribe to be his wife.
Some had as many as sixteen or eighteen wives.

So it was with Chief Dzeba'sa. He had many wives. His first
wife's name was Gan-dE-ma'xl, a princess of the G'i-spa-x-la'°ts; and
his second wife was called Xdze°dz-yu-wa-xsa'ntk. She was a Git-
dzi'°s princess. He had many other wives besides these, but the
names of these two great women were perpetuated through all gener-
ations. Gan-dE-ma'xl was seated at the right-hand side of Dzeba'sa;
and the other one,' NdzeMz-yu-wa-xsa'ntk, was seated at his left-hand
side; and many women were at the side of Gan-dE-ma'xl; and so it
was with the other princess, NdzeMz-j-u-wa-xsa'ntk.

The first wife of Chief Dzeba'sa had three children. Her eldest
son's name was Hats !Eks-n!e'°x; the second son's name was Xbi-ye'lk;
and her daughters' names were Nes-pdl'°ks, Wi-n!e'°x, Lu-xsmaks.

The eldest son of Dzeba'sa's second wife was Gaina; her second
son was Gagayam n!e'°x; her third son, Gauga'°l; and her youngest
son, Wl-gwina'°t; and they had one daughter, whose names were
BElham nle'^x (Abalone Fin), Wa-naga, and Dzl'ek.

When these children were grown up to be men and women, the
old chief Nes-balas of the G'i-spa-x-l&'°ts died; and the elder son of
Dzeba'sa's first wife, Gan-dE-ma'xl, succeeded Ms great old grand-
father, whose name was Nes-balas. Before he became the new chief
of the G"i-spa-x-la'°ts, his father made him gi-eat among his fellow-
chiefs as well as among all his brothers and sisters of his house.
Therefore all the tribes of the Tsimshian honored him, and his name
was famous all along the coast. Then when his own tribe took him,
they held all kinds of dances and gave many feasts every year. He
was greatly honored by the Tsimshian. He had many costly coppers,
many slaves, and many large canoes from difl'erent tribes, expensive
garments, dance-garments, garments made of sea otter, black fox,

356 TSIMSHIAN MYTHOLOGY [eth. ann. 31

marten, and wolverene; and his wife had many kinds of provisions.
His o\vn brother, Xbi-j-e'lk, still loved him.

The eldest son of Dzeba'sa's second Avife succeeded to his uncle's
name, T.xa-dzi'°kik; and before he went to his own tribe his father
the great chief made dances in his honor, but two less than for his
eldest son, because the great chief said that he was his second son.
Therefore the young man was angry mth his father; so he left his
father and went to his own tribe, who gladly received him. He
mvited his own brave men to his house, and he said to them, "I want
to let you know what is in my mind. I will slay Nes-balas because
he is highly honored by all the Tsimshian tribes ; and my father the
great chief also honors and loves him most. He called me his
second son."

Then all the people were silent; and one of the wise men said,
"No, if you slay him, then aU the tribes wiU be against us, and our
tribe will be destroyed in war," and all the brave men said the same.
Nevertheless this young man was not friendly to his brother. There-
fore he made a great feast, to which he invited all the Tsimshian
tribes; and he said to all his guests that he would be the first to be
called at every chief's great feast; and he gave away many costly
coppers, slaves, canoes, elk skins, and all kinds of property.

After he had given this great feast in midwinter, his great father
made a gi-eater feast, and invited all the tribes, also the neighbors of
the Tsimshian; and he gave away much property, expensive coppers,
large canoes, slaves, elk skins, a great number of oil-boxes, pairs of
abalone ear-ornaments, and a great many horn spoons ; and the great
chief announced that his name shoidd be the first to be called in the
chief's feasts; and he took one of his expensive coppers, and some
one lifted Nes-balas, and they took the copper from him and placed
it before him.

Then his younger brother. Chief Txa-dzi'^kik, ran out duiing the
feast, where all the chiefs of the Tsimshian and of the other tribes
were assembled. These were the Gitlama't, Git-l§,'°p, and the
BellabeUa tribes and others. \Then they had all received their
presents from the great chief Dzeba'sa, every chief of the tribe was
glad to have his valuable presents.

• Only one chief, Txa-dzi'°kik, had run out full of wrath. His people
took his canoe, and they went back to his own house. Now they
were ready to fight with his elder brother. Therefore, w'hen all the
tribes were returning to their own homes, Txa-dzi'°kik sent his two
canoes full of warriors, and lay in wait at a little bay on the way;
and while the other canoes were passing by, these two large canoes
lay hiding in the little bay. After all the other canoes had passed,
and they had waited for a long time, at last two large canoes loaded
with all kinds of property came along slowly. The people were

BOAS] TSIMSHIAN MYTHS 357

singing as they were coming along. At that time a chief would
always be ready to put on his armor. The chief was seated on a box
in the center of his large canoe, and he was looking all around; and
as soon as he saw the two canoes coming toward them, Nes-balas
took lip his bow and arrow. When he saw his brother standing in
one of the large canoes, he asked him, "What do you mean that you
are coming against me?" Txa-dzi'°kik answered, "I come against
you in order to Idll you right here." — "For what reason ? " — "Because
my father has honored you more than me, therefore I will slay you."
As he was saving this, Nes-balas shot his arrow, and the arrow
entered Txa-dzi'°kik's left eye, so that he fell back in his canoe ; and
all Nes-balas's warriors cUd their best shooting the warriors of Txa-
dzi'°kik. The people in one of the latter's large canoes were all
killed, and many of his men were wounded. One of Nes-balas's fii-st
wives was IdUed. Txa-dzl'°kik's men fled.

This was the beginning of the war between these two brothers, the
sons of one man. One year after the fight, on their way home,
Txa-dzi'^ldk died, and liis younger brother, Gain^, succeeded him
and took his name.

He invited all the chiefs of all the tribes, and he made a great feast
in order to make himself great; but the Tsimshian chiefs woidd not
come to his gi-eat feast because he had not invited Nes-balas first.
Therefore all the Tsimshian chiefs were not present at this great feast.
This made him even more sad; for the chiefs of all the Tsimshian
tribes loved Nes-balas more than him, because Nes-balas used to give
great feasts and was very kind to aU his fellow-chiefs and to every-
body. Therefore they loved him. They said that he was a real
prince because he loved the poor and honored his fellow-chiefs.
Every day some of the hunters of the Tsimshian tribes would bring
him fresh meat, and in return the chief gave them valuable garments.
He was also often invited by the chiefs of the various tribes. There-
fore he was much favored in the eyes of all the people.

One day a canoe arrived in front of Nes-balas's village vnth. a
message from Txa-dzi'^ldk, who invited Nes-balas. The latter sent
out one of his warriors to say that he would not go to their master's
feast unless he would send to every Tsimshian tribe and strew
feathere on every chief's head. Therefore Txa-dzi'°kik's men went
and told their master what Chief Nes-balas had said. They went
back and told him what his elder brother had said. Then Txa-
dzi'°kik said that he would kUl him. So they set out secretly at
night to ambush him. At midnight they arrived at the village.

' The same night hunters who had been out in two canoes were in
Nes-balas's house; and late at night, wliile those who were waiting to
kill the chief were at the foot of the ladder leading up to the chief's

358 TSIMSHIAN MYTHOLOGY [eth. ann. 31

house, the hunters caught them. They took hold of the young man,
Chief Txa-dzi'°kik. They asked the new chief what ho was doing
there, and he told them that he intended to slay the great Nes-balas.
Therefore they took him into the house of their chief, and they told
Nes-balas what he had said. Then the great chief told them to take
the men outside and to bring in their heads. The hunters obeyed.
They slew them outside and brought in their heads. Then they put
each body on a pole, and hung their heads in the smoke hole. They
took their canoe and put it up stern downward.

Then all the tribes learned that the men who sought the life of the
great chief Nes-balas had been killed, and war broke out between
them. The G"i-spa-x-l^'°ts Mlled the three brothers, Gagayam n !e'°x,
Gaina', and Gauga'°l. Only one boy remained alive. His name was
Wi-gwina'°t.

At this time the great chief Dzeba'sa had died in his old age, and
Gan-dE-ma'xl also died, and Dzeba'sa's nephew succeeded to his
place. Nes-balas's sister took her mother's name, Gan-dE-ma'xl,
and the youngest brother or the three princes that were slain suc-
ceeded Txa-dzl'°kik.

Then Chief Nes-balas made a great feast for the chiefs of all the
Tsimshian tribes, and announced that his sister would take her
mother's name.

She was a great dancer, and had a new song. These are the words
of her song:

Good weather ia following a hard frost, heavy rains and storms.

This meant that they would not have any more fighting between
the brothers; and they invited all the noble women; and the mother
of the three brothers who had been killed was present at the feast.
She heard the words of the song, and took a little comfort because she
knew now that her last son wotdd not be slain.

After some time the young chief went with four companions in his
canoe to hunt ducks around the Island of Metlakahtla. This young
man was Txa-dzi'°kik. He intended to HU Nes-balas; but he could
not do it, because Nes-balas had many friends who watched over
him and protected him. The boy's heart was not right toward him.

After a while Nes-balas became sick, and it was not many days
before he died. Then all the Tsimshian tribes lamented, but the
tribe of Txa-dzl'''kik was happy. Their young chief invited the
young men to have a game in his house every night, and they had a
good time, shouting and laughing because the great chief Nes-balas
had died. Many days had passed after the mourning of the tribes.
The younger brother of Nes-balas, Xbi-ye'lk, succeeded to his place.
He also took the name Nes-balas, gave a great feast, and invited
all the chiefs of every tribe.

BOAS] TSIMSHIAN MYTHS 359

Before all the chiefs had come to his feast, some one told the
new chief Nes-balas that Txa-dzr°ldk's tribe were making merry
in his house, and that they were full of joy every night, and that
they mocked the great chief Nes-balas; and all the wise men of
Nes-balas assembled, and decided to loll the young chief while they
were feasting. Others, however, said that they would kill him after
the feast, in order to avoid an uproar if this should be done while
all the people were assembled at the feast. Therefore they waited
until the feast was over.

The new chief Nes-balas was kind, like his elder brother, and
soon all the chiefs were very friendly toward him. The day after
the feast, when all the chiefs had gone home, a large canoe was seen
passing through the Straits of Metlakahtla. The people in the canoe
were singing, and stopped in front of Nes-balas's village in order to
invite him to Txa-dzi'°kik's house. Then the whole tribe of the
O'l-spa-x-la'^ts went. Txa-dzi'°kik mocked the new chief when he
was coming to the feast.

After this feast to Nes-balas and his people, the chief Gul-qa'q of
the G"it!anda' invited Txa-dzl'°kik and also Nes-balas to his house.
Nes-balas came as soon as he could, and they waited a long while.
Then Nes-balas said to his nephew, "I will go home," and they
went out just when Txa-dzi'°kik's canoe was coming. Nes-balas's
people were going back, and they met near Ghost Island (Lax-ha-l!i-
t!a' bEba'lx); and Txa-dzl'°kik's men said to Nes-balas, "Did you
come against us, you coward chief?" and not a word was said by
Nes-balas's men. They went away laiighing. Then Nes-balas's
warriors took six canoes and went back the same night to lie in
wait for Txa-dzi'°kik near Ghost Island. When it was nearly mid-
night and the moon was shining, a canoe-song was heard proceeding
from the village of Gul-qa'q, and some words in their song were
"coward chief;" and as they passed the place where the Gi-spa-x-la'°ts
were waiting. Chief Txa-dzi'°kik being seated on a large box in his
canoe, one of Nes-balas's warriors shot him through the temple, and he
fell back into the water. Then the six canoes pursued them on the
way back to theii- home. Nes-balas's men cut off the head of Txa-
dzl'°kik, and they hung his body on a tree.

On the following morning a great number of canoes of Txa-dzi'°kik's
tribe came to make war, because their master's head was in Nes-balas's
house; and there was a great battle on that day between the tribes
of these two brothers, and Txa-dzl'°kik's people were driven to flight
that day. There was a great slaughter of Txa-dzi'°kik's men.

Txa-dzi'°kik's old mother was weeping, walking along the street;
and she said, "My son, my only son left to me, made a mistake,
for they said in theii- song that good weather would follow the dark

360 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

storm-clouds;" and as she was weeping bitterly, she died of a broken
heart, because her three sons had been slain, and her last son's head
was in the house of Nes-balas.

Many years passed, and the two chiefs stUl hated each other.
Many chiefs who had these two names did the same; but I do not
want to talk too long. I wUl make it short. Now, this will be the last
dreadful war.

The new Dzeba'sa had five sons and three daughters. The
eldest son was Hats !Eks-n !e'°x ; the second, Wowo'lk; the third,
BElha'; the fourth, Xbi-ye'lk; the fifth, Hais. The girls' names were
as follows: the eldest was Maxs; the second, Wi-n!e'°x; the third,
Pda'lEm ha'yStsk. These princes and princesses were honored by all
the tribes of the Tsimshian.

There were other princes and a princess, the children of Chief
Sa°ks^ and of his wife Ndze°dz-ha'utk, the sister of Ndze°dz-yxi-wa-
xsa'ntk. She had three sons and one daughter. The name of her
eldest son was Haimas ; the second, Wi-ha'°; the third, Wl-gwina'°t;
and the name of her daughter was Dzagam-txa-n!e'°x. They were
of the same rank as Dzeba'sa's children, and Hats!Eks-n!e'°x suc-
ceeded to Nes-balas; and Haimas succeeded Txa-dzl'°kik, but he did
not take his name, because his head was in the house of another clan.
Therefore his father gave him the name Haimas.

He assembled all the members of the Raven Clan from all the
Tsimshian tribes while his father the great chief Sa'°ks was still alive,
and they settled on the island Lax-gaya'un, and they gave the name
Wuts lEna'luk to the new village which was given to him by lus
father.

There are many wonderful stories about this chief Haimas, but I
will make it short. All the people of Wuts !En-a'luk were very
brave — men, women, and children — for their chiefs were very brave
men; so they taught their people to be brave, as they themselves
were. So it was with Nes-balas and all his brothers. His people
were also brave, and they continued to hate one another. Haimas
tried to beat Nes-balas in every way and to be above him; but he
could not succeed, because Nes-balas was very kind to all the Tsim-
shian tribes, and they loved him much. Nes-balas had manyslaves, —
men, women, and children, — costly coppers, and elk skins, and aU
kinds of expensive garments. He had many wdves. He had also
many brave warriors.

Haimas was married to a young woman, the elder daughter of
Nes-y!aga-ne't, the niece of Nes-balas; and the elder daughter of
M§,xs, the sister of Nes-balas. Haimas loved this princess, his wife,
very much, but he continued to hate his wife's uncle. Haimas had
many slaves, — men, women, and cluldren, — expensive coppers, large

' A G'ispawadwE'da. .

BOAS] TSIMSHIAN MYTHS . 361

canoes, and many expensive garments, and also expensive thinp.
He liad n^any large boxes full of war-knives uith handles inlaid with
abalone shell and handles carved with crests ; and he always went to the
Tlingit country to make war, and he took many captives and destroyed
a great amount of property of cUfferent tribes all aroimd the Tsim-
sliians. His fame was spread all over the country round about; and
his heart was proud, because he always vanquished all his enemies.

Yet he clung to liis purpose to take revenge on the enemy of his
dead relatives.

One time, when the people were ready to move to Nass River,
Nes-balas moved first, according to their old custom. He had two
large canoes loaded wth all kinds of provisions, and many men
slaves. The great chief took a good-sized canoe. Four warriors
accompanied him, and six slaves paddled. They camped at a cer-
tain camping-ground, and buUt a special house for the chief's camp.
They put up his large beam which they carried in the large canoe, put
boards against it, and covered them with red-cedar bark. After the
house was finished, he invited the chiefs, and they came to his camp.

Haimas and all the people camped a little behind Nes-balas's camp;
and the latter sent a message to him to invite him and all his people.
They came as soon as possible; and when they were all in, Haimas
looked around, and noticed how large the beam of Nes-balas's camp
was, and ho was envious when he saw it.

After tills they went up to Nass River. Haimas's canoe was faster
than Nes-balas's canoe, and he camped first at K-numa's. His
men put up his camping-hut; and when Nes-balas arrived, Haimas
sent his meii to invite him as well as all the other tribes. Nes-balas
looked around in Haimas's house, and he saw that the beam was
tliicker than his own beam. After Haimas had danced his welcome
dance, the food was served; and Nes-balas's slaves buUt their mas-
ter's camping-hut, and Nes-balas's beam was longer than Haimas's.

On the following morning Haimas moved, for he was ashamed
because his beam was shorter than Nes-balas's beam. Nes-balas
moved on the same day. His men took down the long beam and put
it on top of the load in the canoe. Haimas took down his beam and
put it on top of the load in his large canoe; and as soon as they
started out to sea, the heavy timber rolled down on one side of the
canoe, and the canoe capsized, and Chief Haimas's wives were almost
drowned. Then Haimas was much ashamed because Nes-balas had
seen how Ms canoe was capsized by his own beam.

Nes-balas next camped at K-wams. There he had his men cut
down a thick tall young spruce tree to buUd his camping-house.
They put on the boards and the bark roof, and on the following
morning he moved. He left his new green spruce beam. Soon
Chief Haimas arrived at the same place. They took his boards up

362 TSIMSHIAK MYTHOLOGY [eth. ann. 31

first and tried to put them across the place, but they were entu-ely
too short.

Then he thought that he woiild kill Nes-balas during the fishing-
season; and when all the people had arrived at Nass Kivcr, and
while during the fishing-season they were using their fish rakes
to catch fish, Haimas's sister, Dzagam-txa-n!e'°x, was very ill.
She was a beautiful woman, and one of the Tlingit chiefs had married
her. She had left him because he had many wives, and they had
bewitched her. Therefore her digestion was disturbed. Therefore
Haimas put her alone in one place. In the night four men who had
been out in a canoe came secretly and looked through a knot-hole;
and they saw that Dzagam-txa-n!e'°x's bowels were disturbed, and
the young men were laughing. They went away secretly in their
canoe, went among those who were raking in fish; and while they
were there one of them said, "Oh, Dzagam-txa-n!e'°x's bowels are
disturbed!" So all those who were raking fish shouted, "Oh
Dzagam-txa-n!e'°x's bowels are chsturbed!"

Then the proud chief was very much ashamed. He wanted to
find out who had started to mock his sister, Dzagam-txa-n!e'°x.
They said that Nes-balas"s people had done so. Therefore he invited
his whole tribe — men, women, aiad children. He made a very large
fire; and he said to his attendants, "Dress my sister nicely. Take
my best dancmg-blanket and my costly headdress set with abalone
shells!" and all his attendants did what he had said. Then he said,
"Now take one of my good wide boards and let her sit on it!" and
his attendants did as he had asked them to do. They took the plank
on which the princess was sitting, and burned her ahve m the large
fire. Then he said, "Nobody shall weep for her." And when the
prmcess was consumed, he spat into the fire, and said, "As I destroyed
my poor sister, thus I will destroy Nes-balas and all his warriors and
all his brothers." Then all his people agreed.

On the followuig day they dug a long wide deep ditch inside the
door of his house, right across it; and when they had finished the
ditch, they sent a messenger to Nes-balas and to his warriors and all
the pruices. Before it was dark, in the evening, Nes-balas came with
all his people and his brothers and the princes of his tribe. They
arrived in front of Haimas's large square house; and before they came
ashore, the people of Wuts!En-a'luk went forth and had a dance on
the seashore. Each of the warriors of the WutslEu-a'luk had a war-
knife in his right hand. After they had danced a while, they called
them ashore; and the brother-ui-law of Nes-wa-ma'k, the second chief
of the G*i-spa-x-la'°ts, came down and called this man to his own
house, in order to j)rotect him agamst harm.

The people in the house were smgmg, beatmg drums, blowing
whistles, and there was an uproar in the chief's house. Two grizzly-

BOAS] TSIMSHIAN MYTHS 363

bear skiiis wei'e hung up at the door — one outside, and the other one
mside. Two of Haunas's warrioi-s stood outside of the door, and
two others mside. The two men outside would hit the grizzly-bear
skin, and those who stood inside had each a war-club in his hand ; and
wlien the great chief Nes-balas came in first, these two men who lifted
the grizzly-bear skin outside shouted, "Now the great chief goes in!"
Then, as he went in, they dropped the grizzly-bear skin behind him,
and those who stood inside lifted the other skui which was hung up
inside; and as the great chief's head passed through the door, they
clubbed him, killed him, and threw his body into the deep ditch
which they had j^repared. This was done to all the princes and
warriors; and when the ditch was full of dead bodies of Nes-balas
and his princes and his warriors, the last man, whose name was Gik,
heard groans through the uproar that was in the house. He ran
away, and arrived among Gul-qa'q's remaining people. They took
their canoe and went to Nes-balas's people to bring the news. He
said that he had come from Haunas's feast, that he had shut the door
of his feasting-house, and that he had destroyed all the chief's princes
and warriors. He said, "I am the only one who has escaped."

Therefore all the tribes assembled — the G'i-spa-x-la'°ts, G'itlanda',
G■id-^\'ul-ksE-ba"', and the G'i-Iu-dza'r. And they went again.st the
Wuts !En-a'luk, and there wa-s a great battle on that day; but the
people from up the river fled before the tribe of Wuts !En-a'luk,
because no warrior wa^ left among them, and they had no chief to
command them in battle. Few of the Wuts lEu-a'luk were lolled,
but many of the people from up river were slain, and many were
wounded. The battle raged for many days.

Then all the people of the G'i-spa-x-]a'°ts were in mourning because
they had no chief, only Nes-wa-ma'k. Nobody would go to him,
because he had not rescued any of Nes-balas's family. Therefore
the G'i-spa-x-la'°ts would not go to him.

Three days after the battle Chief Haima-s came with four large
canoes loaded with his warriors. They stopped in front of Nes-balas's
fishing-camp, singing in their canoes, and happy because they had
gained a great victory over their enemies. Therefore they mocked
them; and as they arrived in front of Nes-balas's camp, they stopped
there; and one of Haimas's men said, "'\^Tlo will come to my great
chief, Chief Haimas, for he has won a great victory over his ances-
tors' enemy ? Who will stand up against him ? All the tribes that
made war against him are his slaves and in his power."

Then one of Nes-balas's nephews, the eldest son of Wi-n!e'°x, the
chief wife of the new Dzeba'sa, the boy named Hats!Eks-n!e'°x, who
was about ten years of age, was lifted up by one of Nes-balas's war-
riors, and said, "I shall stand up against Haimas. Don't speak
proudly before me!" Then Haimas laughed at the little boy, and his

364 TSIMSHIAN MYTHOLOGY [eth. ann. 31

men took ten of the late Nes-bfilas's people who were captured in the
battle a few days before, and cut off their heads right before the ene-
mies' eyes . Then they threw them into the water. Therefore Haimas's
people were shouting; and Ilaimas took one of his costly coppers and
threw it on the water, shouting, ' ' Now, child, come, and let us throw
away valuable coppers!"

Then all the Tsimshian tribes assembled at this place to see who
would win. Therefore the remaining G"i-spa-x-la'°ts shouted, and one
strong man represented the young prince. He took down a very
large expensive copper and thi'ew it down on the beach, and said,
"It costs four small Tlingit coppers." Then the people in the canoe
shouted, and Haimas took a copper much larger than that of Prince
Hats lEks-nle'^x. He threw it on the water, and said, "This copper is
larger than yours ; " and while the G"i-spa-x-la,'°ts were waiting a while,
all the Tsimshians were shouting and laughing and clapping their
hands, and they said, "Haimas's valuable copper is s^vimming on
the water! Behold, that wooden copper is floating on the water!"

Then the young prince threw away another valuable copper, and
said, "It is worth many mountains full of wooden coppers." He
said this in order to mock the great chief Haimas. Then all the Tsim-
shian were glad to see that Prince Hats !Eks-n!e'°x had beaten Haimas.
The value of two great coppers were not paid back by the Wuts !En-
a'luk to the G"i-spa-x-la'°ts until this day. Therefore the chiefi^ of
aU the Tsimshian tribes encouraged the G"i-spa-x-l§,'°ts.

Now, Haimas was wandering about in the country to hide some-
where, because he was afraid of his enemies, and because he was
ashamed that his wooden copper that was like a copper was floating
on the water in front of the G"i-spa-x-la'°ts's camp on Nass Eiver.
The whole tribe of Wuts !En-a'luk went ^vith their proud master.

In the following winter the G-i-spa-x-lS-'^ts gathered together all the
princes and princesses of the family of Nes-balas — three boys and two
girls, the children of the great cliief Dzeba'sa; and two boys, the chil-
dren of Nes-l5'°s, the great chief of the G"idzExla'°l tribe; and also two
girls. Other princes were the children of the great chief Gadimaha'°
of Tongass, three boys, and three girls, very beautiful princesses; and
six boys and three girls, the children of the great chief Nes-y !aga-ne't,
the uncle of Chief Haimas. This was the father of Nes-balas's niece,
the wife of Chief Haimas; and many others were the children of several
chiefs from all the tribes.

In that winter, while the G-i-spa-x-ia'°ts gave a great feast to all
the tribes, they took all their princes and princesses and gave them
all the princes' and princesses' names. The eldest son of Dzeba'sa,
Hats!Eks-n!e'°x, succeeded Nes-balas, and the fathers of these
princes and princesses helped in the great feast given in honor of
their children. This feast ended after fourteen days. Many cop-

BOAS] TSIMSHIAN MYTHS 365

pers were given away, many slaves, and many large canoes, and all
kinds of valuable things.

After this feast the great chief Dzeba'sa gave a great feast for his
son Nes-balas, and so did the fathers of all the other princes and
princesses. Then all the Tsimshian tribes were glad because the
G'i-spa-x-la'°ts had new chiefs.

Many years had passed by. Haimas had not come back once.
Since he had slain all the chiefs of the G"i-spa-x-la'°ts in his house, he
had never shown himself among the Tsimshian chiefs, and no chief
remembered him in any feast.

Now, after many years had passed, before the people were moving
to Nass Kiver, Ilaimas made a village at the mouth of Nass River, at
G'in-go'li, to prevent the Tsimshian from going up Nass River to
fish; and the Tsimshian, therefore, did not move to Nass River.

The new chief Nes-balas invited all the tribes to make war against
the Wuts !En-a'luk on Nass River. All the chiefs agreed to do so.
The G"it-dzi'°s moved, and the G'it-qxa'ia, and they camped at
K-quma'wut; and the G"it-dzi'°s went right on and camped at
K-lgu-sgan-ma'lks. This was above Haimas's new village.

On the following day one of Haimas's brothers-in-law, a G'it-qxa'la
prince named Watk, went across to G'tn-go'li to visit his sister, one of
the great chief Haimas's wives. Six young men accompanied him;
and when he arrived at G'tn-go'li, at Haimas's village, they were
invited in. So they went in.

These men were very much afraid. They were asked to sit down
on a wide thick board. Watk had his small dagger hanging around
his neck; and Haimas pointed at the small dagger that was hanging
around his brother-in-law's neck, and he said to one of the men,
"Let me have a look at my brother-in-law's dagger!" Then his
brother-in-law took off the small dagger from his neck and handed it
to the young man, who gave it to Haimas. The great chief took it,
and said, "Oh, my brother-in-law is a warrior! — Are you going to kill
any one with this dagger?" The chief was laughing when ho saw
the dagger, antl he said to one of his warriors, calling him by name,
"Take this dagger and throw it into the fire!" So his attendant
threw the small dagger into the fire. He said, "I ^v'ill give daggers to
my brother-in-law and his men;" and he called one of his first war-
riors by name, and said, "Come and show me your dagger!" and he
who was called came to him. He gave him his war-knife, saj^ing,
"This is it, sir!" The chief replied, "No; that is not the one. Let
the warriors show me their knives." So these men lifted up their
daggers, and the chief looked at them. He said also, "Go and see if
you can find any in that box!" They opened the box, and showed
that it was full of daggers; and he said, "Open another box!" They
opened it, and showed him every dagger. The great chief Haimas

366 TSIMSHIAN MYTHOLOGY [eth. annIsI

had ten boxes full of daggers. They took out ten from the last box
they had opened, and placed them in front of Haimas. The chief took
one of them by the handle and threw it at his brother-in-law, who was
sitting in front of the large fire. He threw them one by one, and
the dagger-points entered the edge of the board on which his brother-
in-law was sitting. The great chief said, "Bring me six more dag-
gers!" They did so; and he took one and threw it at the first man,
and hit the board close to his toes. Then he did the same to the
other men. After this they served the food. Thus he showed his
brother-in-law how man}^ daggers he had, and how many bundles of
spears, which stood in the corners of his large square house. On
the other side of liis house were piles of boxes of aiTows and spears,
and many boxes of war-clubs, stone and bone clubs, and some boxes
of stone tomahawks, and boxes with sling-stones, and all kinds of
armor and helmets. After he had shown these to his brother-in-law,
he sent him away.

On the following day they told him that his uncle, Nes-y!aga-ne't,
was camped above his village, with all his people. The great chief
Haimas said, "Bring them down here, for I long to see him." So
the Wuts !En-a'luk took a large canoe, and a number of young men went
up to bring down the old chief, Nes-y!aga-ne't, and all his property,
and his people, to Haimas's village. After this the Wuts ten-a'luk
built a house for Nes-y!aga-ne't; and Haimas invited him to come
to his house, together with some of his warriors. When they came,
Haimas danced the welcome dance for his uncle, who was his father-
in-law. They served food for the guests.

While they were eating, Haimas asked his uncle to tell him what
all the Tsimsliian had been doing during his long absence. He asked,
"Has there been any chief among the G"i-spa-x-la°ts since I killed
their chief years ago?" His uncle replied, "Ha, ha! what kind of a
question is that ? You shoidd see the new chiefs of the G^i-spa-x-la'^ts.
They are as numerous as gambling-sticks. Those whom you slew
years ago are not as good as the new chiefs."

Then Haimas hung his head; and after a while he inquired, "Who
is the ■chief who is first called in the feasts?" His uncle replied,
"They honor me." — "iVnd do any of the chiefs remember me?" —
"No, nobody remembers you at all." — "And how about Chief
Dzeba'sa^ does he remember me when he gives feasts?" — "No,"
replied his uncle. "What song does he sing?" — "His song is, 'I will
make thee the highest one,' " replied his uncle. "Oh!" said Chief
Haimas, "that means that I am your slave." — "No," said Nes-
y!aga-ne't, "ho says, 'I make thee the highest one.' " Then Haimas
asked, "And what is Ms next song?" — "His next song is, 'Ah, great
Firewood!' "

boas]

TSIMSHIAN MYTHS 367

Then Haimas said, "Now, stop at once! They use my name in
their song." Nes-y!aga-ne't replied, "No, that is not so." Now
Haimas was very angry, and he did not say a word.

After they had eaten, Nes-y!aga-ne't went out supported on each
side on the shoulders of a slave; and as they were leading the old
chief down the beach, Haimas sent down one of his attendants, and
ordered him to loll Nes-y!aga-ne't. Then one of his attendants went
down and killed him. He struck liim on his woven hat, saying,
"Now, sir, lie down!" and the old chief fell down on the beach.
Haimas was looking out of the house, and it seemed to him as though
his uncle was not dead yet. Therefore he shouted to his officer, and
said, "He is not dead! Strike him once more!" His attendant
said, "I will do so, he is not my uncle;" and he struck him twice,
untU he lay there dead.

As he was lying there, Haimas ran down, took a valuable copper,
and shouted, "Alas, my uncle!" He lifted up the head of the dead
man, and put the copper under it. Then Haimas and all his warriors
went to take his uncle's Raven headdress; but before they entered,
one of Nes-y!aga-ne't's warriors' wives, whose name was QtsPl, had
taken the headdress and put it into an old fish basket, which she had
put dowTi at the door. Then' all the men of the Wuts !En-a'luk
opened Nes-y!aga-ne't's boxes, searching for his headdress, but they
could not find it.

The G"it-dzi'°s moved up Nass River, taking along the body of
then- chief; and Chief Haimas also moved up Nass River with his
own people.

Four days after he had an-ived at his camping-ground where he
had lulled Nes-balas and his warriors, all the Tsimshian went up
to their camping-ground. The G"i-spa-x-l§,'°ts also went to their
camping-ground on the other side of the river. As soon as all the
tribes were there, Haimas sent his messengers. They launched two
large canoes, and they were singing in the canoes. The words of their
song were as follows :

I am cutting the heads of my enemies in front of the mocking child-chief!

When the two canoes arrived in front of the camp of the new chiefs,
they stopped for a while, and one of the new chief's warriors said,
" What does this mean 1 Are you coming again to destroy us ? " One
of Haimas's warriors replied, "Yes; I mil put the body of your new
chief among the decayed fish, as we did your former proud chief and
all his men." Then one of the G'i-spa-x-la'°ts replied, "Tomorrow I
shall come to destroy you, your brothers, and your people." One of
Haimas's men replied, "Do come! We are ready with another ditch
to throw in the body of your new chief, as we did vnih your former
chief."

368 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Now, Haimas's wife, the daughter of Nes-y!aga-ne't, went up to
her father's house, to the place were the Gut-dzi'^s were encamped.
Nes-y!aga-ne't's warriors advised her to take some excrement
and put it on her husband's pillow, and then to come back again.
They said, "If they come to kill you, we shall slay them to avenge
your father." Therefore the woman went down again. She took
some excrement and put it on the pillow of her husband, the chief
Haimas. Then she went back to her father's house.

Then the chief went into his house and saw the excrement on his pil-
low, and he asked all his mves whether they had done it. IIlj wives
did not know who had done it. Finally they said that his chief wife,
Di°ks, had done it. Then he called his two brothers, Wi-ha'" and
Gwina'°t, and asked them to go to the camp of the G"it-dzi'°s, and to
bring Di°ks back. He said, "I will give her this excrement to eat."

The two princes went up to the camp of the G'it-dzi'°s, and came
to a place where a man was making a new canoe. They stood
behind him, and said, "Your new canoe shall be ours." The man
replied, "Yes; this new canoe that I am making shall be yours, but I
will seU it."

While these princes were talking to the man who was making the
canoe, some of Nes-y!aga-ne't's warriors were ready to slay both of
them. One man was sitting on the roof of the chief's large house,
holcUng a long spear; and two others were in hiding on each side of the
door, each holding a war-club.

Before the two princes went in, they asked Am-dzl'°sk, the man
who was making the canoe, "Is Di°ks, the wife of Haimas, in the
house?" — "Oh, yes!" they replied, "she is in there. What do you
want of her?" — "She put some excrement on her husband's pillow,
and we come to take her back by order of our brother the chief." They
went in; and as Wi-ha'° entered and stood in the doorway, he asked,
' ' Where is Di°ks ? ' ' The princess was seated in front of her late father's
coffin. She said, "Here I am! What do you want ? " At that mo-
ment the man who was on the roof of the house thrust his spear into
Wi-ha'°'s back just between the shoulders, piercing his backbone;
and when Wl-gwina'°t saw his elder brother fall, he ran out. The
two men at the door tried to kill him with their clubs, but they
missed him, and he ran as fast as he could right down the beach and
on the ice towards his own village.

Haimas was looking towards the camp of the G"it-dzl'°s, and he
saw a person being pursued on the ice, and said to one of his men,
"Look here! Wl-ha'° is dri\nng the G"it-dzi'°s before him on the
ice." At that time the man who was making the canoe took his
tomahawk and threw it at Wi-gwina'°t's feet and struck him in the
bend of the knee, so that he fell down on the ice; and all Nes-y!aga-

BOAS] TSIMSHIAN MYTHS 369

ne't's warriors came dowii and thrust their spears into his body.
Then they sang as their war-song the mourning-song of their master
who had been killed a few days before. These were the words of the
song:

As he was walking along to see the body, he brought hia own blood on his own head.

Then a youth, the son of Chief Haimas, ran home and told his
father that Haimas's two brothers had been killed by the G^it-dzl'^s.
Ho said, "The Gut-dzi'^s killed your brothers to avenge my grand-
father, whom you killed a few days ago." Then he questioned his
father, and asked, "Is this the great battle today?" His father
replied, "No, not now, my child; but you will see a greater battle
than this." Thus spoke the great-hearted man.

Very early the following morning all the people from up the river
went to attack them. There was a great number of war-canoes,
and they arrived in front of Haimas's camp. The battle began on
the beach, and there was a great battle on that day. The Wuts Ieu-
a'luk fought valiantly, but they were weakening.

Now the battle became fiercer, and many of the warriors of the
Wuts!E4i-a'luk were kiUed. Again the young chUd asked, "Father,
is this the great battle today?" — "Yes," said he.

Then the G"i-s])a-x-M'°ts rushed against the WutslEn-a'luk, and
there was a great battle that day. All the people from up the river
went, and they took the village of the Wuts !En-a'luk house by house.
Before they took Haimas's house, he escaped with a few of his men,
three women, and a few children. The G'i-spa-x-la'°ts burned their
houses and destroyed their property; and before midnight the shouts
ing of the warriors was heard on the mountains near Jled Bluff Gulf
(Gwagaba'lga dza'). It was a long shout, ending hke the hootmg of
an owl. The war-ery of the G'i-spa-x-la'°t3 was hke the hooting of
an owl.

Then the people up the river were glad to have gained the victory
over the Wutsten-a'luk.

Haimas made his escape to the Nass River people, and they saved
hun. Haimas's few people went back to the Tsimshian and scattered
among all the Tsimshian tribes. The Tsimshian would not allow
the WutslEn-a'luk to have a town of their own again. Therefore
Haimas's people are scattered among all the tribes. Haimas made
his home among the Nass River people, together with the three
women who escaped with him. They married Nass chiefs.

After many yeai-s, when Haimas was veiy old, a new Nes-balas
and his people heard that he was making his home on Nass River:
therefore they took many canoes and went up to the Nass people.
Fuially they arrived at the place where Haimas was living. The
canoes stopped in front of the village, and they wanted Haimas to

50633°— 31 ETH— 16 24

370 TSIMSHIAN MYTHOLOGY [eth. an.n. 31

atone for those whom he had slain hi his house years ago. Then he
made atonement for each of the prhices and warriors whom he had
killed in his house.

Then a G'id-wul-ksE-ba'° man said to Haimas, "You shall atone
also for my brother whom you have slain;" and the great old chief
Haimas said, "Is thy brother's name Wi-ha'" or Wl-gwina'°t? I am
not full of fear because I have done this. Come and look into my
heart!" Thus said the big-hearted man, stretching out his hands;
and as he stretched out his hands, he fell back and died. That was
the end of his life.

There are many things in his hfe about wliich I have not written.
I have only told about his enmity against Nes-balas and his people.

(2) WAR BETWEEN THE TSIMSHIAN AND THE TLINGIT

A long time ago, after the Deluge had covered the whole earth, the
people mcreased in numbers.

Three or four generations before the white man arrived on this
coast there were many wars. The TUngit gamed many victories;
and last of all they subdued all the Tsimshian, who fled before them.
The Thngit pursued them everywhere, wherever they went to hide
on the mountains. Therefore all the TsLmshiau went up Skeena
River, so that the TUngit could not follow them. Nevertheless they
kept watch over them. Then the Tsimshian were safe on Skeena
River. They remembered that this river had belonged to their
ancestors before the Deluge. Therefore they went there, but they
did not go up to the place where their ancestors had lived. One
tribe hved at G'itsIala'sEr; another one, at G"its!Emga'16n; another
one, at K-lax-gnls River; one at KsEda's; one at KsEm-dzilxs; one
at K-xadzuks; one at Kiyaks. One hved on the other side of
Skeena River at Ginada'°xs and K-t!ad and Ksdal. These rivers on
both sides of Skeena River belong to all the Tsimshian tribes.

Not one tribe remained at the old towTi of Metlakahtla or anywhere
on the seashore. This whole country was taken away by the TUngit
as far as the mouth of Skeena River.

At one time war broke out again. There was a great chief of the
Eagle Clan, who was married to a princess of the G'ispawadwE'da.
They buUt a strong fort, and named it Beaver Fort. The Eagle Clan
assembled there to defend it agamst their enemies. The fort was
built near the mouth of Skeena River, just above K-xadzuks River.
Wlicn the fort was finished, aU the men jiracticed once a day. These
people were the G"id-wul-g"a'dz.

One time a young man came to them, a relative of the chief's wife,
who loved his sister,^ the only daughter of the chief, very much. It

1 Meaning his ntother's sister's daughter. It would seem here as though the j'oung man had married
a girl of his own clan. — F. B.

BOAS] TSIMSHIAN MYTHS 371

was not many years before the Tlinjjit attacked these people, and
those who lived in the forti-ess wei-e ready for them. Then the chief
said to the young man, "My son, take my oidy daughter and flee
with her." Therefore the young man took her to a place above the
creek K-t!ad.

As soon as these two young people had left the fort, it was attacked,
and there was a great battle. Again the Thngit were victorious; and
not one man escaped, only these two young peo])le who had left before
the battle. The Thngit were stronger than all the other tribes, and
they took the Tsirashiau villages, fishing-grounds, and hunting-
grounds as far as Nass River and Skeena River, although these two
rivers belonged to the Tsimshian.

The Thngit made villages on Dundas Island; and whenever they
saw smoke ascending on the mainland, they went with many canoes
and attacked the people, and all the Tsimshian were in great distress.

Many years passed that way. None of the Tsimshian could go
up to Nass River, because they were too much afraid of the Tlingit.

Now, let us turn to the two young people who had fled from Beaver
Fort many years ago. As soon as they arrived at the lake of K-t!ad,
the young man married the girl, and they had a good home on the
lake. They lived there many years, and had ten children, all boys.
Their father taught them how to use their weapons, how to be suc-
cessful, and how to keep themselves clean, and how to do things in
the right way. Thus the ten young men became healthy and sti'ong.
They were very good-looking.

When the young men were full-grown, their father moved down to
the mouth of K-t!ad Creek, and they cani|)ed there. The father was
named Aksk; and as they were in camp there, he said t6 his sons,
"Now, children, I want to take revenge on those who burned your
grandfathers' Beaver Fort. Therefore go up and cut down fresh fir
trees, and bring all the pitch that you can find, and bring fuie dry
sand."

Then the young men went and brought what their father had
asked for. He made a great heavy gate of the fresh fir wood. He
cut the trees the right length, joined and nailed them together. After
he had done so, he covered them with pitch and threw the dry sand
over it. Then they cut some more fir trees and nailed them over the
other ones, and covered the whole with ])itch and sand. He gave it
four coats. This gate was so heavy that not one of the young men
was able to lift it by the corner. Only the four eldest of the young
men were able to lift it.

One day they launched two canoes and moved down to K-xIen,
one of their deserted villages. There they built a large square house;
and they put around it a stockade of fresh firs, making a double wall.
Then they made a floor high up in the house. A httle stream of

372 TSIMSHIAN MYTHOLOGY [bth. ann. 31

water ran tliroug;h one corner of the square house. Tho}' hung the
heavy gate at the dooi-way. Then they carved human forms of
decayed wood and spread garments over them, and put them down
so that they looked Uke men lying in bed. In some beds there were
two people. Then they took fresh large kelp and put it down from
the second floor, and they made noise through it, as though the
people that were lying on the ground were snoring. "When every-
thuig was ready, they took down pitch wood and spUt it up, and
scattered it all over the house.

Very early the following mommg they made a large smudge, so
that the Tlingit should see them. As soon as the smoke ascended
and the Tluigit saw it, all their tribes assembled to come out and fight
them. That very day many canoes went up from the mainland and
came across to Dundas Island. Late in the evenmg they arrived at
the south end of Metlakahtla Strait, and all the Thngit canoes came
secretly. When they saw the large square house, they all came ashore
in front of it, but the brave young men in the house did not care
about these people who came to fight with them. They had their
door covered with old mats, and they had made a large fire. They
took their wooden drum, and the father of the young men sang to
show their enemies that they were not afraid of them.

Late in the night one of the young men from the square house took
his pail and went to fetch water. When he was doing so, he saw aU
the people round about. He went back to his brothers and told
them that their enemies were about. In the evening, after they
finished singing, they all went secretly up to the upper floor, ready
to fight their enemies; and when the fire in the house had died down,
all these brave young men blew mto the kelps, and it sounded as
though the wooden figures were snormg.

Then the enemies came one by one secretly toward the sleepers;
and when all were in, the leader of the warriors gave his order, and
said with a loud voice, "Go ahead!" and all the Thngit stabbed the
wooden images with their knives. They could not get them out
agam, and could not remove their hands, because the knife-handles
were tied to their wrists. Now, all the enemies were in the house;
and when the people pressed in at the door, the heavy gate of fir
wood slid down and pressed the people down, and none of them could
escape.

Then the ten brave men took their spears and killed everybody,
stabbing them from the upper floor. After they had killed them,
they went out.

A few canoes fuU of people had made their escape. The Tsunshian
men took one canoe and pursued them. The canoes of the Thngit
went towards Dundas Island. They shot them with arrows, and
those in one canoe were all kiUed by these ten brave men. They con-

boas]

TSIMSHIAN MYTHS 373

tinued to pursue them; and when they were near Dundas Island, only
one canoe succeeded in making its escape.

Then the young men came back, cut off the heads of those they
had slam in the canoes, and their father cut off the heads of those
slam m the house: and when the ten young men came back from their
l)ursuit, they had four poles put up in their canoe, and many heads
were hanging from those poles. They sang a song of victory, which
they had learned the night when their enemies came into their house.
Their father also sang a song of victory; and the young men took
the bodies of those they had slain and threw them on the beach,
which was fuU of bodies. They took their scalps; and after they
had done so, they took all the skuUs and threw them mto the creek
that ran by the side of the fort. They took all the canoes, crest
hehnets, decorated daggers, decorated armor, coppers, and elk skhis
of their enemies.

Now, the father of the ten brave young men wanted to invite the
chiefs of the Tsimshian. Therefore five of them went as his messen-
gers. They went up the Skeena River as far as G'itsIala'sEr. Then
all the Tsimshian chiefs came down the river. They all came on
the same day; and when they arrived in front of the house and all
the canoes of the chiefs were there on the water, the ten young men
sang their song of victory, wearing their garments and scalps. After
they had danced on the beach, they called each chief's canoe one by
one, and the chief saw the bodies of the slain enemies on the beach,
and they also saw the skulls in the creek.

When they had entered, they were surprised to see the strong fort
that they had built. The eldest son gave a great feast. He gave
canoes to each chief, which they had taken from those who had been
slain, and he gave everything that they had taken; and he took the
name Wi-ho'^m (Great Bountiful One). After he had given his pres-
ents to each chief, he said, "Chiefs, I want you to tell your warriors
to come with me to Dundas Island to find the people who oppressed
us for so many years."

Then all the chiefs consented, and ten canoes went to make war
upon the Thngit. They searched their hidmg-places on the island,
but only a few men remained. There were only women and children.
They took these as captives and came back after a few days.

In winter all the tribes of the Tsimshian moved down to Metla-
kahtla, each tribe going to its own old village. Then they took back
the country from the Nass to the Skeena River, and the Tsimshian
did not allow any TUngit on this side.

Wi-ho'^m gave many feasts and came to be a great chief. In the
last feast that he gave they carved his picture on a rock at Lax-
kspaxl. Now all the Tsimshian were able again to move from

374 TSIMSHIAN MYTHOLOGY [ETH. a.nn. 31

Metlakahtla to Nass River for fishing olaohen, and from Nass River
to Skccna River for salmon fishing and for berrying.

Some of the Tlingit remained in their hiding-places. They made a
village at the mouth of some creeks at K-don and Lax-maxl and
K-ts !Em-adi'°n and at other places in the channel. Some of the
people found hunting-grounds at various places along the coast,
between Nass and Skeena Rivers. One tribe, the G"it-dzl'°s, took a
creek north of Skeena River called Kiyaks, and they made a village
there for the summer.

They had homes in three places. Metlakahtla was their mnter
home; Nass River was their spring home, for olachen fishing; and
Skeena River was their summer home, for salmon fishing; and their
hunting-grounds for the fall were on the creeks.

A tribe of the O'lt-dzi'^s lived at the village Lax-lgu-sbo'il. In
olden times the people were expert gamblers, and so it' was with one
man of the G*it^dzi'°s. He was a head man in that tribe. His posi-
tion was near that of the great chief named Galksak. This man was
called Lax-ani's (On The Branch). He belonged to the Wolf Clan.

In the winter this man's wife died. They had a son about twelve
years old. The man kept him, and they were living at Lax-lgu-
sbo'il. One day early in the fall he gambled with another man, and
he lost all he had. There was nothing left to him who was living with
his son. Some of his relatives gave him and liis son a little food.
Therefore Lax-ani's took his little canoe and went down the river
with his son. They camped at the mouth of Kiyaks, and took the
little canoe up into the woods. They went inland to look for some
beavers in the lake on the other side of Kiyaks Valley. They went to
the first lake, and did not find any beavers, but they found some fresh
footprints of people. They went to the second lake, and they did not
find any. Here the man said to his son, "Maybe some strange people
killed off all the beavers in these two lakes." He continued, "Let us
go on ! " So they went down the stream that runs out of the last lake,
and soon came to a small trail that led down along the river. When
they were going down, Lax-ani's heard the noise of some one chopping
wood. Therefore they climbed a hill on the side of the valley, because
they were afraid. When they reached the top of the hill, he said to
his son, "My dear, stay here alone! Do not be afraid, and do not
cry, lest some misfortune befall us! Wait for me until I come back!
I want to go down and see who is chopping wood there. Do not make
any noise while I am away."

Then the man went down secretly toward the noise, and he saw a
tail man who was making a canoe. He was using a copper hammer
and copper wedges to take chips out of the canoe that he was making.
He had tied his hair in a knot on top of his head. Before simset the

boas]

TSIMSHIAN MYTHS 375

tall man put his hammer and his wedges under the log and went
down.

Lax-ani's went back to where his son was, and said to him, "Let
us stay here over night!" They remained there; and early the next
morning, when he woke up, he saw a small village below, and many
small canoes at the mouth of another creek on the north side of the
little village. When all the little canoes had gone, he said to his son,
"Stay here! I will go down and see who lives in that village."
There was nobody outside the houses. He ran down and entered the
first house. There he saw women and children, who were covered
with mats of red cedar. He went to another house, and there it was
the same.

Then Lax-ani's went back secretly to where he had left his son.
Then he went down to the place where the man was making a canoe,
and took the three copper wedges and the copper hammer.

Then they went down quickly, and soon he reached his own canoe,
went back, and on the same day they arrived at their village.
Another man was making a canoe there. His name was Wa-di-dax.
He was working at a narrow strait, Lu-tgi-na-baulkwa. He also
belonged to the tribe of the G-it-dzi'^s. This man invited all the
people of his tribe into his house. After the food had been served, he
told them that he wished the young people to help him take down
his new canoe from the woods. Then Lax-ani's said in the same
house, "I want to speak to the wise men."

After the young men had gone out, he said, "I discovered a little
^'illage on the other side of Kiyaks Valley, on the seashore, not very
far from the lake. A trail leads from the lake to the seashore. I have
discovered that camp, and it is very easy to overcome the enemies."
Thus said Lax-ani's, and all the -wise men of the G'it-dzi'°s agreed to
go and fight them on the following day.

They started, and Lax-ani's guided them through the valley of
Iviyaks. They camped on top of the hill where Lax-ani's and his son
had "been in camp before; and very early the following morning,
before the sun rose, they saw many little canoes. One by one they
went to the north side of the village. Lax-ani's counted the canoes,
as he had done before; and when they were all gone, the brave men
came down to the village and took all the women and children cap-
tive. Some of the G'it-dzl'°s took them over the trail, and many
remained in the village waiting for the Tlingit to come home. When
it was nearly sunset, the canoes came back filled with seals. When
the canoe men came back to the house, the G'it-dzl"'s killed them;
and when another canoe came in, they killed these also, when they
came to the house. They cut off their heads. Then all the other
canoes came in one by one. Last of all one canoe came in with four
men. Before they went ashore one of them shouted in his own

376 TSIMSHIAN MYTHOLOGY Ieth. Akx. 31

language, in Tlingit; and, since no one answered, they fled in their
hunting-canoe. Thus the G'it-dzi'°s gained a victory over the
Tlingit. They took two large canoes and pursued the four men, but
the small canoe was faster than the large ones.

Therefore the two large canoes went into the next bay, and as
they went farther in they saw smoke rising in front of them. In the
evening they went ashore on the beach, and they found there a camp
consisting of six houses.

The chief sent two scouts. These went there secretly, and they
found nobody in. Fires were lighted, and everything was left in the
houses; and all the houses were full of garments and vessels and
coppers, which the Tlingit had thro^vn away in their haste, for they
had fled from their camp. The four men in the little canoe had come
to the camp and told them to flee before their enemies. Therefore
these people had gone and crossed the mountains. When they arrived
on the other side of the mountain, they found some Tlingit camping
at K-ts !Em-adi'°n Creek, fisliing salmon and hunting. They also
took to their canoes, which they loaded with, dried salmon, mountain-
goat meat, tallow, and dried seal, and they moved away to Alaska.

Therefore the Tsimshian now owned the whole country, because
they had gained a victory over the Tlingit. Many times the Tlingit
tried to regain this side, but they could not do it.

The last war with the Tlingit was when the Tsimsliian were coming
back from Nass River. This was in the generation of my grand-
mother and my grandfather, the second year after the white men
arrived on this coast. They knew then how to use guns. The
Tlingit were the first to meet white men at Old Tongass. Therefore
they knew how to use guns at that time.

When the Tsimshian were going down from Nass River, and they
were halfway down, a hunting-canoe came to meet them, and shouted
that Tlingit warriors were coming along to fight the Tsiinsliian.
Then the Tsimshian warriors took twenty good-sized canoes and
went ahead of all the other canoes that were coming down froml^ass
River. They joined in battle on the shore at K-hp-g'anhn, half-
way between Nass and Skeena Rivers. Then one of the Tlingit
warriors came forward from a Tlingit camp, and said to the Tsim-
shian, "Who will come and fight with me? Let him come forward
to fight with me before the battle is to begin!" The name of tliis
man was Lax-duxat. Then one man of LEg'e'°x's tribe said, "I
win meet you. If you kill me, then you will have won the victory
over the Tsimshian. If I kill you, then we shall have won the
victory over your people." Therefore the Tlingit ran forward
against the man who had spoken to him, and said wliile he was run-
ning, "I will take off your head today." Ho had tied his dagger to
his left wrist, and held his gun in his right hand. He wore a red shirt,

BOAS] TSIMSHIAN MYTHS 377

and a helmet of white weasels on his head. He ran over a fallen log;
and when he came to the middle of it, his enemy came to meet him.
His name was HadagEm l!i'; and Lax-duxat fired his gun, but
HadagEm l!i' shot him right in the forehead, and he fell dowTi dead.
Then the noise of the discharge of guns was heard. The Tlingit were
vanquished on that day, and they fled before the Tsimshian, and the
Tsimshian pui-sued them. Very few canoes returned to their home
in the north. Many were killed that day, and their heads were cut
off by the Tsimshian. This was the last great battle between the
Tsimshian and the Tlingit.

Our grandfathers and grandmothers have never forgotten this war,
when the warriors of the Tlingit were coming up to fight against the
Tsimshian, on their way from Nass River. My grandmother's uncle
was lolled in this war.

Two years later the Tlingit sent a message to Chief LEg'e'°x, asking
to make peace between them. LEg"e'°x replied to them that there
should be peace : therefore the Tlingit came south when the Tsimshian
were in camp on Nass River. One day a great number of canoes
covered the water on Nass River. They stopped in front of the camp
of the great chief LEg'e'°x. Then LEg^e'^x's tribe assembled in the
chief's house. The people shouted, and the Tlingit also were shouting
in their canoes. This was to show that peace was made between
them. Then LEg'e'°x's people came out and went down the beach
with elk skins, which were held at each corner by one man. They
went toward the canoes, and one of the great princes put on all Ms
crests. He wore his uncle's dancing-blanket over his crests, and a
headdress. Then the people from the chief's house lifted him up.
They placed him on the elkskin, and shouted " Wo!" while they were
lifting him. Thus they caj-ried him back to the cliief's house. Two
men from the canoes followed the high prince into the house. They
seated him by the side of Chief LEg'e'°x in the rear of the house.
Thus all the Tlingit came up to the chief's house. Then the Tsim-
shian came in from all sides of Nass River, where all the tribes were
scattered. Two great princes were seated one on each side of the
great chief LEg"e'°x. His own ncjihew was on his right-hand side,
and- the great Tlingit prince on his left-hand side; and the Tlingit
stood there shouting, and they all went to the rear of the house,
toward the seat of the great prince, LEg'e'°x's nephew; and they
lifted him up on an elk skin and carried him to their side, and seated
him at the right-hand side of their own chief. They were shouting
while they carried LEg'e'°x's nephew on the elk skin.

These two great princes represented the two tribes which were
making peace.

Now the Tlingit danced first. Theirs was a sorrowful dance.
They lifted their faces toward heaven, and they lifted both hands

378 TSIMSHIAN MYTHOLOGY [eth. ann, 31

while they were singing a mourning-song. During the song they
were crying, thinking of the relatives that had been killed during the
past war. The Tlingit danced twice. Then the Tsimshian began to
shout. They took up the great prince of the Tlingit, lifted him up,
and placed him on the right side of the great chief LEg'e'°x. Then
they danced like the dance of the Tlingit.

At the end of the dances the food was served; but before this was
done, two young girls brought new wooden dishes, poured water into
the dishes, and one of the girls washed the right hand of the great
Tlingit prince, and the other one washed his left hand. One of them
wiped his hands with soft shredded cedar bark. Then two other
girls came forward and washed the face of the great prince, and
another one wiped his face with shredded cedar bark.

Next a princess stepped forward wearing her costly abalone ear-
ornaments, which cost each one slave, a nose-ornament of abalone
shell, and brass bracelets on both arms. She wore also a dancing-
blanket. She took the food and gave it to the great Tlingit prince.
They, on their part, did the same to LEg-e'°x's nephew.

After eating, the Tlingit began to dance again. They were fol-
lowed by the Tsimshian. Four days they staid in the chief's house.
They danced three times a day, and all these customs of making
peace have been followed ever since.

The morning after this the Tlingit were ready to go home. After
breakfast they shouted, and lifted the elk skin on which LEg"e'°x's
nephew was seated. They took him down to their canoe, and
placed him on a carved box. He was wearing his crests and his
uncle's dancing-blanket and a headdress. Two of lus friends followed
him, because ho was to be away from home for nearly a year.

Then the Tlingit went home, while LEg'e'^x kept the prince of the
Tlingit in his house, and also the two men who followed him when he
was first taken to the house. The great prince continued to dance
three times a day, and the princess continued to give him food, while
the other girls washed him. These two great princes represented the
two great tribes that had made peace from that time on, forever.

A month later the great prince of the Tlingit asked Chief LEg'e'°x,
"What Gowagani' will you give me to be my name?" Then
LEg"e'°x assembled all his wise men among the Tsimshian and ques-
tioned them : ' ' What Gowagani do you want to call this great prince ?"
Then each wise, man named some kind of strong animal, but he
refused them all. Finally Chief LEg'e'°x named him Nass Gowagani;
and ho accepted this, because Nass River is a great thing among all

1 This is obviously the Tlingit term qowakd'n, meaning "deer." Swanton (4, p. 451; 5, p. 128) says that
one man is elected and called the "deer" or the "sun deer'' or "fort deer/' who perfortos the ceremony
here described.

BOAS] TSIMSHIAN MYTHS 379

the tribes speaking ajl the different hxnguages on all parts of the
coast; so they called him Nass Gowagani.

In the same way it was with Chief LEg'e'°x's nephew. He asked the
Tlingit cliiof Gadunaha'°, ''What name will you caU my Gowagani?"
Then the great chief Gadunaha'° called all the wise men of the Tlingit,
and asked them, "'What name shall we call this great Tsimshian
prince V So the wise men called him Fine Weather, or Sun, or Moon,
or Stars Of Heaven, and everything that is good and kind; but he
declined all these names. Finally the great chief Gadunaha'° named
him Summer Gowagani. Then the prince accepted this, and he was
very glad when they called him tliis name. Gowagani is the name of
the peace dance.

The princes continued to live with these great cliiefs. In the fall
of the year the Tlingit came back to the village of Metlakahtla, and
all the Tsimshian tribes were invited by LEg'e'°x. Chief LEg"e'°x's
nephew was head dancer of the Tlingit. At this time they performed
dances of happiness. The dancers had their heads covered with
down, and they had puffin-beak rattles in the right hand and eagle
do\vn in the left hand. The old women held carved canes in their
right hands and down in their left hands; and when the last song was
sung, each dancer looked up; and when the words of the song were
pronounced, they put the left hand over the mouth and blew up the
down from the palms of their left hands, so that the down flew about
in the house, and the heads of the Tsimshian were covered with it.

Then the great chief G^dunaha'° called the name of LEg'e"'x's
nephew: "Great Prince Summer Gowagani, come with your cane!"
and Summer Gowagani came forward with a copper in each hand.
The great prince Summer Gowagani spoke the Tlingit language, and
he placed those two coppers before liis uncle, who was seated in the
rear of the house; and the two young men who had followed the
great prince from Nass Kiver to the Tlingit country were like his
slaves. The young princess who gave the great prince to eat came
forward, and was given to the chief to be his wife ; and many valuable
things were given to the chief to atone for those slain in war during
past years.

(Now, the name Summer Gowagani means that no one shall be in
sorrow in summer, when the birds are singing on the trees, and berries
are ripe, and everything is good, when the weather is fine and the
people are happy.)

Then the people of the other side had dances, and Nass Gowagani
was the head dancer of the Tsimshian. The Tsimshian had white
eagle tails in their right hands, and bags with red ocher were held in
their left hands; and all the young women held down in their right
hands, and tallow of mountain sheei) in the left.

380 TSIMSHIAN MYTHOLOGY [eih. ANN. 31

(In these days they used fat and tallow a great deal. It was boiled,
and the scum was taken off the melted tallow. Then cold water was
put into a wooden vessel, and the melted fat was poured into the
water. Then the cold water would draw all impurities down, and the
pure fat woidd harden on top. This was used for anointing the faces
of girls and young men.)

Tills the young women of the Tsimshian held in their left hands;
and after the last song of the dance, the young women came forward
and scattered the down over the heads of the Tlingit. The princess
who had given to eat to Nass Gowagani went to the great chief
Gadunaha'° and rubbed fat over his face and put red ocher on it. All
the young women rubbed the faces of the Tlingit with fat and red
ocher.

Soon after the dance the great cliief LEg'e'°x called, "Nass Gowa-
gani, come forward!" and he came, carrying two coppers on his back
and a cane in each hand, with representations of two canoes on the
cane. There were ten people in each canoe. That meant ten slaves
in each canoe; and Nass Gowagani spoke the Tsimshian language.
He went toward his uncle, Gadunaha'°, and put the coppers before
him, and also the two canoes with twenty slaves in them, and many
valuable things besides. The two companions who had followed him
in the beginning called also each one man with a cane and a canoe,
and they put them down before the chief.

(The meaning of Nass Gowagani is that when the people from all
the places are hungry — men, birds, water animals — all come up to
Nass River, because plenty of food is there in the springtime, which
makes people happy, so that no one remembers the hardsliips of
winter, and they all enjoy taking the olachen which arrives, and
aU are satisfied. Therefore the great prince of the Tlingit wanted
this to be his name.)

This is the end of the Tlingit and Tsimshian wars, which lasted for
many years. Since that time they have never been at war again,
until now they are very friendly and brothers in Christ.

(3) WAR BETWEEN THE HAIDA AND THE G"I-SPA-X-l1'°TS

In former times there were many wars. After a great war between
the Tsimshian and the Tlingit, when the Tsimshian moved down from
Nass River, the G"i-spa-x-la°ts were the last tribe to move from Nass
River; and when they had reached a place called Lax-a'us (Sandy
Shore), they camped there. This is between Rose Point and
Metlakahtla. Early on the following morning, when the tide was very
low, a voice was heard from below, warning the sleepers that their
enemies were coming: therefore all the chief's warriors awoke from
their sleep and were ready. Then a crowd of war-canoes arrived in

BOAS] TSIMSHIAN MYTHS 381

front of the camp, and a great battle was fought that day. There were
more Ilaida than Tsimshian : therefore the G"i-spa-x-la'°ts were van-
quished by them. Man}- of them were killed, and man}^ taken away
as captives. Chief LEg-e'°x's sister (Wi-n!e'°x) and her eldest son
(Hats!Eks-n!e'°x) were taken captive with the other men and women
and children. Half of LEg-e'°x's tribe were killed off by the Haida,
who took them to Queen Charlotte Islands. The other half of the
tribe moved up Skeena Kiver in order to dry salmon and other winter
provisions. They camped below the canyon at G"at-aus (Sandy
Camp). They staid there the whole summer, drying salmon and
other provisions; and early in the fall they moved their vUlage a
little farther down, to Ts!uwa'nxlEm gal-ts!a'p (Cape Town), where
they used to live in the fall.

All the people of the village were sorry on account of those members
of their families who had been taken captive. Chief LEg'e'°x never
spoke a word ; but he was still crying for his sister and her son, who
had been taken away into captivity ^vith the rest of the people.

One day a great warrior came to the house of Chief LEg-e'''x,
and said to the chief, "My dear chief, why don't you say anything
about your beloved sister and your nephew, who have been taken
captive? Call all the tribes, and say that they shall go to Queen
Charlotte Islands to make war on the Haida."

Therefore the great chief arose from his bed, and said, "Kun to all
the houses in the village and call all the warriors!" Then the young
men ran from house to house to call all the people to the house of the
great chief; and when all had come in, LEg'e'°x said to his people,
"I want to go to Queen Charlotte Islands on account of my sister and
my nephew and my people's wives and children, and on account of
some of my people." He ordered his young men to take one box of
oil to the front of the fire. They did so; and the chief said,
"Who win be the first to bring back my sister and my nephew, who
have been carried into captivity ? Let him come forward and dip his
fourth finger into the oil, lick it off, and take a vow!"

Then a warrior came into the chief's house. He stepped forward,
dipped his fourth fiiiger into the oil, and put it into his mouth,
to show the others that he would be the first to die at the great chief's
command in battle, and that he would n(U break his vow. His name
was Qanas.

Then the chief said again, ' ' Who will be the next brave man to come
forward ? " Then two men came forward, and they also took the vow
before all the people that they would be second in battle; and so
did all the other people of the great chief. They dipped their
fingers into the oil, licked it off, until the large box was empty.
The last two men broke the empty box and threw it into the fire.

382 TSIMSHIAN MYTHOLOGY [eth. ann. 31

They said, "I will take the vow that I will burn the empty village as
I burn this empty box." Then all the people uttered their war-cries
four times. This was the custom before they went to war.

Then the chief said again, "I invite the people of the canyon to go
to war with us." Therefore he sent a messenger to the G'its lala'sEr,
whose chief was Nes-dzakagul, and who belonged to the same clan.
This chief went with all his warriors to the village of Chief LEg'e'°x, who
told him that he wanted him to accompany them to Queen Charlotte
Islands. The other chief agreed, and Chief LEg"e'°x ordered a box of
oil to be brought out, and they followed the old custom. They
opened the box of oil; and Nes-dzakagul came forward to where
the box of oil was, and he said to his own people, "Who will come
forward first and be the fu-st to die for the sake of our sister Wi-n!e'°x
and of her son Hats teks-n !e'°x and all the rest of our people ? " Then
one man of the Eagle Clan named YS,as said, "I will be first to open
the bows of the Haida. I will give my life for the sake of my master's
sister and his nephew." He dipped his fourth finger into the oil.
Then two more came forward, and all the rest of the people; last of
all, two young men, who took their clubs, and said that they would
break the houses as they were breaking the oil-box, and that they
would burn the village. After all the warriors had taken the vow,
they shouted four times; and after four days had passed, they were
ready to start.

The great LEg"e'°x sent one of his friends to the G*inax'ang"i'°k, and
he promised to pay him a certain amount if they should come back
safe. This man went mth them secretly, for he was afraid of his
people. His name was Anamlk. He belonged to the Raven Clan.
He was their guide across the sea to Queen Charlotte Islands.

Then they started down Skeena River. They passed all the vH-
lages of the Tsimshian along the river, and the Tsimshian encouraged
the great chief; and when they passed the last village of the G"id-
wul-g"a'dz, they said when LEg"e'°x's many canoes passed in front
of their village, "What are you doing?" They replied, "Oh, yes!" but
the people of this village made fun of them, and said, "Don't kill
Wi-suqans ! Take him alive, and we will paj' you when you come
back!" The warriors, however, did not reply anything, and their
guide led them directly to Queen Charlotte Islands.

Now I will turn back to the Haida who had taken the Tsimshian at
Sandy Shore. When they arrived on Dundas Island, at the point
Lax-gulwal, they camped there; and before they began to eat,
they tied their captives hand and foot. Then all the men went
around the fire, and Wi-n !c'°x sang her brother LEg^e'^x's mourning-
song \\ith all her strength.

BOAS] TSIMSHIAN MYTHS 383

Sdi'lda,' one of the Ilaida chiefs, recognized the tune while he was
eating. He threw his wooden spoon into his dish, spit into the fire,
and called one of his two warriors. "Go to my canoe and bring my
copper!" They did so, and he said, "Bring the woman that sang
the mourning-song from the canoe of Chief Wl-ha'°!" The two men
went dowTi, untied the shackles of LEg'e'°x's sister, and Chief Sdi'lda
asked hor through an interpreter what her name was and to what
clan she belonged. She said, "^ly name is Wi-n!e'°x and Nes-pdl'^ks.
I am the sister of the great chief Lsg" e'°x, and the head wife of the great
chief Dzeba'sa. " Then all the people were silent when the great
princess had spoken. She said, "This is Dzeba'sa's young son."

Then Chief Sdi'lda said, "I want to buy my sister from Wi-ha'°,
the great chief;" and two of his men lifted one of his coppers and
took two slaves and many valuable things; and Wi-ha'° said, "Leave
her son with me!" but Sdi'lda said, "I do not want my nephew to be
captive in another clan's house. I shall return them to my brother
LEg'e'°x. I should be ashamed if you should keep the boy in your
house. Give him to me!" Therefore Wi-ha'° gave the boy to
Sdi'lda, and also one slave, who accompanied the boy. They then
left Dundas Island and went to Queen Charlotte Islands.

When they reached their home, the great chief Wi-ha'° invited
all the Haida chiefs, and spoke to them, saying, "I mil go to the
tribe of Chief LEg-e'°x and atone for the people whom I have killed;
and I will return the people whom we have captured, because I do
not want to have war with liim, but I want to make war on Sa°ks."
Therefore all the Ilaida chiefs agreed to do so in the following summer.

One day one of the nephews of the old Haida chief Wi-ha'° wanted
to marry Wl-n!e'''x. This prince was to succeed Wl-ha'" when he
should die; and the G"ispawadwE'da went to Sdi'lda and gave hina a
wedding present. Then Chief Sdi'lda allowed him to take her,
together with many elk skins, sea-otter garments, and many kinds
of provisions.

In the same summer all the relatives of Wl-n!e'°x's husband moved
to the north side of Lax-wau (Sandbar?), to a brook that runs dovm
in the middle of the bar. At that time salmon were in the rivei-s.
Many people were camping there, and the young chief loved Wi-n!e'°x
very much. All the Haida were scattered away from the village.

Now let us turn again to those people of LEg'e'°x's tribe who had
gone to make war against the Haida, and who staid at the point
Lax-gulwal. Every morning Anamlk went out and looked at the
sky to observe the wind, and looked at the clouds. One day after
he had looked at the clouds, he said to the chief, "Arise! There will
be good weather today." Then all the warriors were ready; and

> Swanton 2, p. 275: Ste'lta, chief of the Tiolkla Eagles.

384 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

their guide said, '^Let every one put on his spruce-root hat; and if
any one has no such spi-uce-root hat, let him close his eyes as long as
we are passing through the sea, else he will become blind."

Then they started. The sea was calm; and late in the evening
they reached the south side of a sandbar near a point, and they buUt
a fort there. On the following day they finished the fort, and all
the old men were kept inside. When the sun had nearly set, aU the
young warriors went to search for the Haida village. They walked
about in the woods. One man named Qanas was among these young
men; and when the sun set in the west, they heard the noise of a
stone ax in front of them. One of the warriors said to his fellows,
"Let us wait here! I will go on alone." They staid there, and the
man went on alone to see where the noise came from.

When he came near the village, he heard the Haida speaking very
loud. The warrior concealed himself in the bushes, and saw a tall
man striking his slave with a piece of wood, and the poor slave lay
there almost dead. The Haida man took up a larger piece of wood
■Bnd struck him again. Then the warrior shot him with his arrow,
and he fell down dead. He went to the place where the slave lay
half dead, and asked him, ' ' How are you ? ' ' The slave opened his eyes
and saw the man of his own tribe. He arose, and said, "This was my
master." Then the other one said, "Go down to the village and tell
all our people — men, women, and children — not to sleep tonight,
because we are going to b\irn the village before daybreak. Where
is Princess Wl-n!e'°x? Is she here?" The other one repUed, "Yes;
she is married to the nephew of the great chief Wl-ha'°." — "And
where is the boy Hats!Eks-n!e'°x?" — "A chief of the Eagle Clan,
Sdl'lda, is keeping him in his house as a free boy, but Chief Sdl'lda is
not here. He has gone to his own camping-ground."

After this conversation the slave went down to the village. His
name was Sa-g"iba'yuk. He was one of LEg"e'°x's people. He
whispered into the ears of aU the captives that LEg'e'°x's warriors
had come to bum the village before daybreak.

Wi-n!e'°x heard this also, and she was ready to leave. At mid-
night the G'i-spa-x-la'°ts warriors came up and killed many Haida,
and some of the Haida came out and fought against them, and there
was a hot battle. Then all the captives ran away to their people,
and the battle was being fought the whole day.

The men in the fort looked into the distance along the sandbar,
and, behold! the battle was being fought on the beach of the sandbar.
Then another group of warriors came out of the fort. They ran
toward the Haida and shot them with their arrows, made of g-am
wood. These arrows can not be broken.

BOASl TSIMSHIAN MYTHS 385

One great man, Qanas by name, the first one whi> had licked the
oil from his fourth finger in LEg"e'°x's house in the war feast, was
a strong warrior. His arrow passed through two men when he shot.

Now the Haida were subdued by the G'i-spa-x-l^'°ts, and one of the
brothers of the chief who had married "\Yl-n!e'°x was shot by the
enemy. He ran to his brother, who was seated in his house with his
wife Wi-n!e'°x. The chief tried to break the arrow of giam wood,
but he could not do it: therefore he called his wife, and asked her,
"What kind of an arrow is this?" Wi-n!e'°x replied, "This tree
grows neither here nor in my home in Metlakahtla. It grows only
way up Skeena River. It is the tree of the people who live in the
mountains far away. They are people who are able to run very fast.
Tell your people to run away and save themselves."

Therefore the young chief ordered his men to flee; but before they
left, the chief put his own dancing-blanket on his wife, Wl-n!e'°x, and
gave her four of his coppers. He put the four coppers around her to
defend her against the weapons of the enemy, and the chief escaped.

When the G"i-spa-x-la'°ts entered the houses, they saw Wi-n!e'°x
sitting between four valuable coppers, and two men-slaves by her side.
She said to her people, "Take these four valuable coppers, and give
them to my brother." The men did so, and they destroyed every-
thing, and made many Haida women and children captive. They
captured also a great old chief named Wi-suqans.

On the following day they were ready to start home. They had
many heads in their canoes. They broke up the new canoes of the
Haida and burned the village. The great chief LEg'e'°x gave each
man a slave. He had nine coppers, and gave two coppers to his
fellow-chief Nes-dzakagul; and Chief LEg-e'^x gave forty elk skins
to their guide Anamik. So they started across the sea; and when
all the canoes approached Dundas Island, the man who served as the
guide of the canoes said, "Shout to all the canoes, that they may keep
close together, because there is going to be a strong wind." There-
fore they kept together and they paddled hard. Then a southerly
gale began to blow, and they came ashore at the point Lax-gulwal.
There they camped for a few days and started again. They anived
at the mouth of Skeena River, and began to sing their war-songs.
They put up many heads on poles; and as they passed the village of
the G'id-wul-gS.'dz, the people of the village shouted to them, railing
at them, and said, "People of G"i-spa-x-la'°ts, what village have you
destroyed?" They replied, "Git-lelgiiin." The people told them
that they had taken Wi-siiqans alive. Then the people in the village
raised their war-cry; and then- chief. Las, took a copper under his
right arm, broke it, and threw it down on the beach.

Then all the war-canoes stopped in front of the village and uttered
their war-cry. Chief LEg"e'°x broke one of his coppers and thi-ew it
50633°— 31 ETH— 16 25

386 TSIMSHIAN MYTHOLOGY [eth. ann. 31

into the water against that village. Then the people ashore shouted
again. Their chief brought down another copper, broke it, and
thi'ew it down on the beach. Then they shouted in the canoes, and
another chief broke another copper. The people on shore took
up the shout, and their chief came out with the stern-board of a
canoe under his arm. He threw it down on the beach, and said, "I
am going to buy the copper next summer for the Haida." Then
LEg"e'°x's warriors shouted again. The great chief broke another
copper, and now they were silent in the village.

Therefore Nes-dzakagui's canoe paddled awaj^ from the place in
front of Las's village, and they sang a mocking song: "O Las! verily,
you are ashamed ! You are named Las ! for you threw away in front
of your village a copper stern-board of a canoe."

Then the war-canoes took up the song one by one and paddled away.
The men in one of the last war-canoes sang while throwing the drip-
ping water off from each paddle, "You shall be the last one among all
the chiefs, because you are not able to throw away coppers as the
high chief has done."

Then all the warriors went away, and passed the town of the
G"it-dzi'°s. The noise of drums was heard, and some of Nes-y!aga-
ne't's men stood on shore to call the great chief LEg"e'''x. He
thanked Chief Nes-y!aga-ne't for his kindness; and he added, "Wait
until I come down again to accept your invitation. I wiU come from
my own house to your house, and I will stay several days with you."
Then the great chief LEg'e'°x took one of his male slaves and pre-
sented him to Chief Nes-y!aga-ne't, and so they left there.

Then they arrived at G"inax'ang'I'°k, and the noise of drums was
heard. Some men came down to the beach to call Chief LEg*e'°x to
Chief Sa°ks's house to welcome him because he had come back safe.
Then Chief LEg"e'°x thanked Chief Sa°ks for his kindness, and he
promised to come down some day to have a good time.

They went on, and arrived at the village of the G'itlanda', whose
chief was Gul-qa'q, LEg"e'°x's own nephew. He sent down his own
son to invite the great Chief LEg^e'^x to his own house to welcome
him after his safe return.

Chief LEg'e'°x ordered all his companions to go to his nephew's
house, and the warriors went up. After Gul-qa'q's welcome dance two
of his men lifted a copper, and said, "These are the feathers, chief;
these are the feathers, chief; these are the feathers." Then they laid
the copper down before LEg'e'°x to welcome him; and this was the
first good meal that the warriors had had since they had left their
home; and they drank as much water as they could, for since they
had left home they had eaten only a little food twice a day and had
taken water only twice a day throughout the whole time.

BOAS] TSIMSHIAN MYTHS 387

They spent one day in the village of LEg"e'''x's nephew. The cap-
tive chief Wi-suq§,ns had come up with Chief LEg'e'°x, and they
placed him on one side of Gul-qa'q's house. They ate together out of
one dish, and Nes-dzakagul was seated on one side with his own
people. Chief LEg"e'°x took Anamik up with him to his home.

On the following day they went on, and arrived at the village of
the G"it-la'n. Their drums were heard, and some of the men came
down to the shore to invite Chief LEg'e'°x to Nes-iagunus's house.
The chiefs thanked him kindly, and promised to come down later on
and spend some time ■with him. So they went on again, after ho had
given presents to Chief Nes-lagunus, as he did with all the tribes that
invited him.

They went on, and arrived at their own house, singing their war-
songs; and as they came ashore. Chief Wi-suqans died of the wounds
that he had received in battle. Chief LEg'e'°x's head -wife, however,
KsEm-g*a'mk, paid those who buried the captive chief Wi-suqfi,ns,
because he belonged to her clan, the G'ispawadwE'da.

LEg"e'°x fulfilled his promise to his fellow-chiefs who had invited
him after his return from the war on the Haida.

There are many tilings connected with this; but I am not ■writing
those here, only about the time when Chief Sdi'lda sent back Prince
Hats!Eks-n!e'°x. He came up when the Tsimshian were on Nass
River, fishing. The following spring Sdi'lda had taken one canoe, in
which he came with all liis nephews; and he gave one large canoe to
Prince Hats!Eks-n!e'°x, with ten male slaves. These two canoes
came across the sea from Queen Charlotte Islands.

Before they aiTived at the mouth of Nass River, they stopped at
the foot of the high mountain Katsan; and Chief Sdi'lda said to
Hats!Eks-n!e'°x, "Don't let your uncle cut off my head to be given
to another clan!" Then the pi-ince's heart was full of sorrow on
account of what Sdi'lda had said; and Sdi'lda said again, "O nephew
Hats!Eks-n!e'°x! don't let your uncle cut off my head and give it to
another clan, lest they mock me." And after he had said so three
times. Prince HatslEks-nle'^x said, "I shall not allow hira to do so."
So they went up.

The people were leai'ning one of LEg"e'°x's songs in his house.^
Many men and women were practicing, for the great Chief LEg"e'''x
was about to iuArite all the tribes and their chiefs to remove the stain
of captivity from liis sister.

While they were all singing the new song, some one came rushing
in at the door, and said, "Listen to me! Two large canoes full of
people are lying outside." Then all the people in the house stopped
singing, and some one said that the people in the canoe spoke Haida.
Then Wl-n!e'°x said to her brother LEg"e'°x, "Sdi'lda has come to
bring my son." Then the great chief said, "Beat the drum and

388 TSIMSHIAX MYTHOLOGY [eth. asn. 31

invite my brqther Sdi'kla!" So they beat the drum; and two men
ran down to the beach, and said, "Come in and warm yourself, chief!"
They repeated these words twice. Then the two canoes came ashore,
and LEg'e'°x said, "Let all my people run down and take off my
brother Sdi'lda's cargo!" Tliis was in accordance with the old
customs among chiefs. So all the young men ran down, took the two
canoes while the strangers were stiU aboard, lifted them up, and put
them down outside of the great chief's house, so that the two great
canoes broke to pieces. The Haida were afraid, and aU went in.
They were placed on one side of the great fire, and their whole cargo
was broken up according to the commands of the great chief. When
everything had been brought in, the gi-eat chief wore his dancing-
blanket and his headdress and a rattle, and he danced the welcome
dance for his relatives who had brought back his nephew from cap-
tivity. After they had danced, they lifted one copper, ten boxes of
grease, and two large BeUabeUa canoes, and two bundles of carved
paddles, and other expensive things. They served food; and after the
meal, Sdi'lda also danced.

After he had danced, one of the Haida lifted two large coppers
and ten slaves, and put them down before LEg"e'°x's seat; and Chief
Sdi'kla said, "You shall have one of my names, Sanaxat."

On the following day Sdi'lda was ready to go home; and Chief
LEg'e'°x said to his tribe, "Let each man give one box of grease to
my brother chief!" So all of LEg'e'°x's men gave one box of grease to
Sdi'lda, and they loaded two large canoes with grease. The number of
boxes given to Sdi'lda by the G"i-spa-x-la°ts tribe were seven score and
ten. There were only five Haida men in each large canoe. Wi-n !e'°x
sent down five of her own slaves, and five more slaves were given to
Sdi'lda by one of LEg-e'°x's nephews, five by LEg-e'°x's mother,
Gan-dE-ma'xl, a high chief tainess, the wife of old Dzeba'sa. Ten more
slaves were given by Chief Gul-qa'q of the G"it!anda', and ten more
were given by the new Dzeba'sa, the father of Hats!Eks-n!e'°x, who
had married Wi-n!e'°x. There were in aU thirty-five slaves; and
many elk skins and valuable robes, dried berries, and soapberries were
given to them; and they went down from Nass River, and two canoes
followed them to protect them against danger.

They went across the Haida Sea; and when they saw the point of
Sandbar, LEge'^x's two canoes returned to Nass River.

Many times the Haida of Masset tried to make war against the
Tsimshian, but they failed for many years.

The last time' of all was when the Hudson Bay Company put up a
post at Rose Island (Lax-lgu-gala'ms). When they had finished the
fort and .they had made a garden around it, a white man named

1 See a Haida version of the following in Swanton, Haida Texts and Mytlis, p. 384.

BOAS] TSIMSHIAN MYTHS 389

Mr. Kennedy or Dr. Kennedy, an officer of the Hudson Bay Company,
was married to Chief LEg"e'°x's eldest daughter, named Su-da'°I. Not
many Tsimshian made then- home in Port Simpson. They were still
living in the old town Metlakahtla. Only the great chief LEg'e'°x
himself was camping at the fort with all his people. They used to
camp there on their way from Nass to Skeena River and from Metla-
kahtla to Nass River. In olden times the people cleared their land
with stone axes.

When the Hudson Bay Company first came, they built the fort at
White Point (Ma'ksgum ts luwa'nql) on Nass River, the point that we
call Crabapple-Tree Point (K-lgu-sgan-ma'lks). In the same year
when the fort was finished on Nass River, Mr. Kennedy was married
to Chief LEg"e'°x's eldest daughter. They lived there nearly two
years. It is very cold on that point in winter. Sometimes they
lacked fresh water, and some of their workmen froze to death: there-
fore Ml". Kennedy asked his wife to speak to her father. When the
season of olachen fishing came, and all the people had come up from
Metlakahtla to Nass River, Mrs. Kennedy invited her father into the
fort, and said to him, "Father, give a small piece of land to Mi-. Ken-
nedy, for I almost freeze to death here. Some men were frozen to
death last winter." Then the great chief was speechless. He said,
"I am afraid lest my child be frozen here next winter."

Then Chief LEg'e'°x said, "My dear child, I have no land. This
land belongs to aU the tribes of the Tsimshian. Only my camping-
place on Rose Island, whei"e there are a few houses besides my own
large house — I can lend tliis to your husband for some time."

So she told her husband what her father had said; and the white
man said, "Yes; I do not want to take land, but we will trade on it for
a short time." Thus spoke Mr. Kennedy.

They moved down the same summer, and in the fall of the year
they moved all their property down. A year after they had finished
the fort and the fences for the garden, they brought down the body
of Simpson, who had died at Crabapple-Tree Point. This was in the
spring or summer.

When all the Tsimshian moved down from Nass River for olachen
fishing, they assembled at Rose Island Camp.

Now we will return to our enemies, the Haida. One day early in
the summer the Haida came over to trade with the Tsimshian and
with the Hudson Bay Company. Many hundreds of canoes came, and
they camped in front of the Hudson Bay Company's potato fence on
the seashore. The Haida built their little huts on the sand on the
shore; and the Tsimshian were encamped on the other side, west-
ward, and all around Rose Island. A Haida woman was trading
with a Tsimshian woman, exchanging olachen oil for dried halibut.
She was to give five pieces of dried halibut for one measure of oil.

390 TSIMSHIAN MYTHOLOGY ~ [etii. ann. 31

All the Tsimshian and Ilaida women were busy trading. One of tli(>
daughters-in-law of the gi-eat chief LEg-e'^x was trading with a
Haida woman; and the chief's daughter-in-law said to the woman
who was buying her oil, "These pieces are too smaU. Exchange
them for larger pieces. " The Haida woman was angry, and the prin-
cess filled her measure again. The Haida woman took another small
piece and gave it to the princess; and the princess again said, "I
want to exchange it for a larger one." Then the Haida woman
snatched the halibut from her hand and threw it in her face. There-
upon the chief's daughter-in-law left her fish oil and walked back to
her home full of sorrow. Her father-in-law lay sick in the rear of his
large house. He saw his daughter-in-law coming in weeping. She
went right to her bed. Therefore the great cliief said, "What ails
you, my daughter-in-law?" She was weeping when she entered the
house. He told one of his men, "Go and ask her what has happened."
One of the head men went and asked her what ailed her; and she told
him that a Plaida woman had struck her face with dried halibut.

Then the man told the chief that one of the Haida women had
struck her face with dried halibut. Therefore the great chief said to
his head man, "Run out and tell all the Tsimshian tribes that I want
them to shoot the Haida with their guns." So the man ran out
and said, "The great chief wants all the Tsimshian tribes to shoot the
Haida!" and all the Tsimshian people shot the people in the Haida
camp in front of the Hudson Bay Company's fences. The Haida also
shot the Tsimshian. Many Haida were killed, and some of the Tsim-
shian were wounded. The battle lasted for two days and a half and
two whole nights. During the battle of the last night the Haida dug
up the ground in their own camp and piled the bodies of their dead
around it; and they all gathered on one side — men, women, and
children — to defend themselves. Their bullets and powder were all
spent, so they sheltered themselves behind the wall of dead bodies.
On the third morning, very early, the shooting of the Tsimshian
sounded like the rolling of thunder. They had surrounded the Haida
camp. Their canoes were on the water, and their warriors were on
the hills on all sides.

Now we will return to Mr. Kermedy. He said to his wife, "Go and
tell your father, bring him my words : tell him that many Haida have
been slain, and I want my workmen to bury those who have been
slain." Therefore Mrs. Kennedy walked over the sidewalk of the
fort and waited. She saw a young man pass by, and said to him,
"Go and tell my father that the Haida are almost gone. Many have
been killed; and Mr. Kennedy says that they shall be buried before
they decay."

The young man ran to Chief LEg-e'^x's house, and said, "O chief!
your daughter is standing on the fort, and she says that nearly all the

BOAS] TSIMSHIAN MYTHS 391

Ilaida have been killed. She wants to stop your people and not to
shoot any more; and Mr. Kennedy wants to bury thorn before they
decay."

Then the great chief said to the young man, "Go out and tell all the
Tsimshian tribes to stop shooting!" So the young man ran out and
said, "O people of all the Tsimshian tribes, stop shooting! This is
what the great chief LEg"e'°x has said."

So all the Tsimshian stopped shooting; and the people from the
fort came out, and first dug out a ditch inside the potato fence to
serve as a graveyard; and after they had finished digging two long
ditches, they carried the bodies of the Ilaida and buried them, and
they kept the Haida from further harm. They worked one-half of the
whole summer day just throwing them into the ditch. They filled
both ditches with the bodies of men, women, and children, and they
covered them over. Only a few of the Haida remained.

Therefore some of the Ilaida chiefs sent word to LEg"e'°x, the
great chief, that they wanted to make peace; and the chief asked aU
the Tsimshian tribes, and the people consented to make peace ■v\^th
the Haida. Then the chiefs also agreed to make peace, and LEg'e'°x
sent word to the Haida chiefs, and told them that all the Tsimshian
chiefs had agreed to make jieace between the Tsimshian and Haida.
The Ilaida went down, they took bird's down and blew it up toward
Chief LEg'e'°x's village as a sign of peace; and the people in LEg'e'°x's
house were shouting, and went out. They took one of K!una's
nephews and carried him on an elk skin into the chief's house. Then
the Haida shouted and entered LEg"e'°x's house. They took up one
of LEg'e'°x's nephews and took him to their own camp; and one of
the Tsimshian chiefs, Saxsa'°xt, in-dted the Haida to his house,
because he was very friendly to them. On the following morning a
few of the Haida took down their canoes to go to Saxsa'°xt's house
for a peace dance. The great cliief K !una took down his large canoe,
and they shouted as they lifted LEg"e'°x's nephew on an elk skin.
They took him down to their canoe, as the old peace customs required.
Two other men went with LEg'e'^x's nephew in the Haida canoe.

Then the Haida became suspicious and talked among themselves.
First one canoe went away, then another one, and still another one,
and they went out toward the sea. Then some one began to shoot
again at one point, and another one began, and all the Tsimshian
were shooting at the men in those canoes.

A large canoe, in which LEg'e'°x's nephew was, went out toward a
rock just out of the village. They shouted and lifted the elk skin on
which the prince was sitting and put him on that rock, and his two
friends jumped into the water and swam ashore. So the Tsimshian
took their canoes and pursued them. All of the people in one of the
large canoes were slain; and they pursued them to Dundas Island;

392 TSIMSniAN MYTHOLOGY Ieth. ann. 31

and many canoes were left on the way, and a great many were slain
in the canoes.

Chief LEg'e'^x still kept one of the Ilaida princes and two other
men who had followed him. He treated him according to the peace
customs. At the end of three months he sent him home with a copper
and a large canoe and much property, four slaves, and many boxes
of grease.

When the Haida came home, the woman who had struck the face
of the Tsimshian princess was in the last canoe. Then all the Haida
came to kill her; but when thoy were ready to kill her, a great chief,
her uncle, arose, and spoke kindly to all those who had lost many of
their relatives in that great war. He said, "I will atone for the
relatives you have lost as long as I live; and if I should not be able
to pay for one of your relatives, then you may kill her and her whole
father's (?) house." Therefore the Haida did not touch her.

On the following day the great chief called all the people to his
house, and he gave to each chief a copper. He gave one copper to his
nephew; and the woman who had struck the face of Chief LEg'e'°x's
daughter-in-law was given to Kluna's nephew to be his slave-wife in
that family. Then all the relatives of the great chief who atoned for
the loss the others had sustained in the war helped him to pay for
those who had been slain; and some of the women's sisters were given
to each chief with a copper, and the great chief paid for every man.
Therefore he became a head chief among the people, but it was not
many years before he died.

This was the last great war between the Tsimshian and Haida.
The wars between the Tsimshian and Haida started a long time
before the white man came to this coast. Two villages of the Haida
were lolled off in this great battle at Rose Island. They were all slain
in tills battle; and so they did not come again, because there were
very few.

II. DESCRIPTION OF TIIE TSIMSHIAN, BASED ON THEIR

MYTHOLOGY

Introductort

In the following chapter I give a description of the mode of life,
customs, and ideas of the Tsimshian, so far as these are expressed
in the myths contained in the first part of this work, and in the
Nass River tales collected by me (Boas 7).' It is obvious that in
the tales of a peoj^le those incidents of the everyday life that are
of importance to them will appear either incidentally or as the basis
of a plot. Most of the references to the mode of life of the people
will be an accurate reflection of their habits. The development of
the ])lot of the story, furthermore, will, on the whole, exhibit clearly
what is considered right and what wrong.

From these points of view it seemed worth while to review con-
nectedly those ideas which are either implied or described in detail.
Material of this kind does not represent a systematic description of
the ethnology of the people, but it has the merit of bringmg out
those points which are of interest to the people themselves. They
present in a way an autobiography of the tribe.

In order to preserve this intact, I have not added to the descrip-
tions given in this chapter any of the data that are known from other
sources. I have, however, placed in footnotes those incidental
remarks which the narrator considered important for the purpose of
illustrating the meanmg of a tale, and which were pbviously not
mentioned when tlie tale was related in olden times among the people
themselves. I have added in the same foi-m a few notes on Tsimshian
games. It seems likely that there is a distinction between the way
in which the stories were told to the older generation, that followed
the old way of living, and the manner in which tliey are related to
white people or to tlie younger generation that has forgotten many of
the old ways. It is not unlikely that some explanatory matter has
been included in the tales that in olden times would not have been
present. On the whole, however, my impression is that only a slight
amount of descriptive material has been introduced in this way.

Since many of these tales deal with the supernatural or with
unusual events, it might be considered that some of the actions men-
tioned do not conform to what is customary. However, in almost aU
cases our knowledge of the people will indicate clearly whether a

• The tales published in the present work are indicated by page number: those published in Boas 13,
by 1; those from Boas 4, by 5; those from Boas 7, by N — each followed by the page number referred to
(see p. 666).

393

394 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

certain custom belongs to this class or not. In a few cases of this
kind that have been included in the following description, I have
stated that they do not seem to conform to the ordinary ideas of the
people.

Towns, Houses, Household Goods, and Manufactukes

Towns. — The towns are located either on large rivers or on the
coast. The permanent winter towns of most of the Tsimshian tribes
were near together in the channel of Metlakahtla (166, 267, 272, 275,
297, 306, 317, 1.119, 1.169), in the middle of the Tsimshian country
(1.223). Among the Metlakahtla towns, Q!adu' (166), Xien (161,
179), Lax-mEs-6'1 ( = Eed Bear Village), the town of the Gi-spa-x-
la'°ts (214), are mentioned, and also a Raven-clan town at Metlakahtla
(272). The town of the Gid-wul-ga'dz lies between Metlakahtla
and Port Simpson, "where there is a sandbar in front of Kumalgo"
(225, 272). The ancestress of a Gid-wul-ga'dz family derives her
origin from the Haida town Dzi'gwa (260). Ginada'°xs is on Skeena
River (1.143); a lake is near the town. The Ginax'angi'°k town
occurs in 1.115; their temporary camp at KsE-ma'ksEn, in 1.119.
The summer village of the GidzExla'°l is at the creek K^dal (272,
1.147); their olachen camp, on Nass River at Algusauxs^ (275).
The town of the Gi-lu-dza'r occurs on 100. Some of the towns of the
other tribes are located on tributaries of Skeena River. The story
192 is localized at the two GitsIala'sEr towns Git-xts !a'xl and
G-i-lax-ts!a'ks (see also 1.71). The story of Part Summer (278) and
a ghost story (336) are placed at Gits !Emga'16n and at the lake above
it (278). The GispawadwE'da and Eagle Clan of Gits lEmga 'Ion
are the subject of the story on 253. Lax-ala'n, the town of the
G'it-qxa'la, and their olachen camp SpE-sE-rE'dEt on Nass River, are
mentioned in 1.121, 123. This tribe is told about also on 238. In
1.193 and N 220 two towns on Nass River opposite each other are
found. The towns of GitsIala'sEr and the Wolf and Eagle towns at
Metlakahtla (306) are similarly located.

Prairie Towti (T!Em-lax-a'm), the original home of the Tsimshian,
occurs in the animal tales (106, 131); in the story of the heavenly
plume (125); in the story of Prmce Mouse (232); of the four chiefs
and Chief Grizzly Bear (292) ; and in the Deluge legends (346 and
1.243). The home of the Git-q!a'°da is also placed in T!Em-lax-a'm
(2.50; see also 246).

The home of the Raven is said to have been at Eungalas, near the
southern point of Queen Charlotte Islands (58).

We hear that there was a great river at the end of a towoi, and a
trail leading up the river (N 146). Lakes are near many of the towns
(154), and a trail leads up to the lake or into the woods (155, N 146).

' Native names printed in italics are in the spelling of Mr. Tate.

BOAS] DESCRIPTION OF THE TSIMSHIAN 395

Sometimes an open area behind the to-\vn or near the town is men-
tioned, which serves as a playground for the children (N 94). The
rivers were sometimes bridged (N 234). Some of the large villages
consisted of four rows of houses, one over another (181). The three-
row town of Gits!Emga'16n is mentioned (278); but ordinarily no
mention is made of the rows of the town, while the general description
gives evidence that the arrangement of the houses is side by side,
fronting the water, on a street stretching in front of the houses,
parallel with the beach.

The chief's house is located in the middle (194); in a town of sev.
eral rows, in the middle of the first row (181). While it is often stated
that the town belongs to one particidar clan, it is mentioned expressly
in one place (234) that the chief's wife's brothers had their houses on
each side of the chief's house. This of com-se would imply the pres-
ence of house owners of the wife's clan in the village. In one case
the chief's house is described as located on a sandy beach (116).

Houses. — There is no detailed description of the permanent houses.
The house is carved on the outside, and has carved timbers inside
(100-101). Carved houses of chiefs are mentioned several times
(seep. 430). Houses with many platforms and a pole in front of
them are not often referred to. One of these occurs in N 230 (see also
1 .189) . The doorway is covered by a skin flap, although other types of
doors must also have existed, since we hear of a chief barring the door,
which, I presiune, implies a wooden door. In N 224 the doorway is
described as ornamented with skulls. The floors of many houses
must have been simply smooth and leveled gi-ound, because the
cleaning of the house is described in such a manner as to imply the
absence of wooden flooi-s (61, N 230). In a few cases there is an
obvious reference to houses erected on piles on the beach. Tliis is
particularly clear in 214, 1.99, and 1.113, where a privy-hole is
described between the door and the fireplace, like those that were
found in recent times in the houses of the BeUacoola and some of the
other northern tribes. Platforms were arranged in the framework of
the house, and some of these served as bedrooms for the children.
The bed of the parents was on the lower platform which runs around
the walls of the houses, while a ladder led up from these to a bedroom
under the roof (58). These beds were used for both boys and girls,
in order to enable the parents to keep watch over their children.
The beds of servants were placed at the foot of the ladder leading
to the upper bedroom. In the houses were kept stores of winter
provisions, such as salmon (78, 86) and halibut (87). These were
preserved in boxes, and the most valuable provisions were kept in
smaUer boxes that were placed in the larger boxes (193). Slaves
(N 182) and poor people (1.167) lived in the corners of the chief's
house.

396 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

In the roof was the sinoke hole (N 116) ; and under it, in the center
of the house, the fire. The seat of honor was in the rear of the house,
behind the fire; while guests were placed at the side of the fire, prob-
ably most frequently on the right-hand side (see p. 437). Old people
would enjoy sitting near the fire, warming their backs (162, 234).
In one tale the Southwest Wind is described as sitting near the fire
with the back to the door of the house (SO) ; but this arrangement is
probably due only to the particular plot of the story, which required
this position. In N 146 we hear of a princess sleeping in the rear of
the house, while a poor boy sleeps near the fire.

Firewood. — Getting of firewood was one of the occupations that
required a great deal of time and attention. This work was done
by the men. Tlie material used for firewood was pitch wood (299),
spruce (119), or driftwood (299). Rotten cedar was considered a very
poor kind of fuel (119), which was collected only by inexperienced
men. In one tale we learn that the Bear's wife collected fuel and
started the fire in the house (1.153). This is undoubtedly contrary
to the custom. Bad fuel produces disagreeable smoke in the house
(299). When food was to be boiled, a very large fire was built in
the middle of the house, and stones were put on; these were thrown
into steaming-boxes as soon as they were red-hot (N 131), and used
also for steaming meat in pits (1.103).

Torches. — For any work to be done outside of the house during the
night, torches made of pitch wood, maple bark, or of olachen were
used (193-194, 208, 323).

Underground House. — There is a peculiar reference in 1.181, in
which it is said that a slave of the Killer Whales falls down from
a ladder with his bucket. He throws the water into the fire, and
thus creates thick steam in the house, which enables a visitor to
escape. It is quite obvious that this incident can not refer to the
ordinary squaue houses of the Indians, but that here the underground
lodges of the interior are referred to, in which a ladder leads from the
roof right down to the fireplace. It is remarkable that this incident
has been preserved wherever the story is told on the coast. In this
connection may be mentioned the visit of a man to the house of sea
lions, into which he descends along a ladder (1.129).

StoreJiouses. — When provisions were plentiful, special storehouses
were built. Thus we hear in N 158 of four houses full of provisions —
one for salmon; one for bullheads; one for seals, porpoises, sea lions;
and one for whales. In the same way we learn (242, N 176) of
houses filled with provisions — one for porpoise meat, one in which
seal blubber was kept in boxes. A storage-hut behind the house is
mentioned on 175.

SmoJce-Houses. — Fish was prepared in smoke-houses (77, 159, 251).
Rotten hemlock was considered the best wood for smoking salmon (S9) .

BOAS] DESCRIPTION OF THE TSIMSHIAN 397

Canoe-Building. — Red cedar was used for canoe-building (84). The
canoe-builder would leave early in the morning, take his meal along,
and come back in the evening (84). He continued his work until
the canoe was finished. Princes are described as good canoe-builders
(251).

Household Furniture and Utensils. — Household furniture consisted
of large and small boxes, which were used for holding provisions (193).
Valuable property was kept in the small boxes, which were placed
in larger ones (193). Square carved dishes, wooden spoons, spoons
carved from horns of mountain goat and of bighorn sheep, were used.
The food was placed in the dishes, taken out with the spoons, and
then eaten (183, 251, 277).

Mats were spread near the fire for the people to sit on (see p. 437).
When the people were asleep, the face was covered with a mat (313).
Various kinds of baskets are spoken of. Berries were gathered in
baskets (240) provided with carr^dng-straps (1.147). Water-tight
baskets were used for boiling (251) and for drinking water (211).

Among the utensils used by the woman, the fish-knife was particu-
larly important (215, N 119). Knives were made of shell (125).

Fire was made with a strike-a-light, pitch wood, and tinder
(N 118). Wedges for splitting wood (N 133) were cut out of small
trees (N 148). The large heavy stone hammers were fastened to
handles by means of thongs (N 133). They were used for drivmg in
wedges and for splitting wood (N 148). Wood was also cut with
stone axes (N 119). Stone axes were also attached to handles
(N 147). Axes were sharpened on whetstones (N 148). When split-
ting a tree, wedges and spreading-sticks were used (89, K 133, N 148).
Red-hot stones used for cooking were taken out of the fire by means
of tongs made of cedar wood a fathom and a half long (66).

Mats, boxes, and baskets were used for berrying (240, 1.147).

'Weaving and Netting. — Mountain goats were hunted not only for
their meat, but also for their wool. The wool was washed, spun,
dyed, and woven into dancing-blankets (152).

Nettles are used for making nets. They are gathered, tied into
bundles, and taken to the house, where they are spread out. After-
ward they are split with a sharp piece of wood, dried in the sim, and
peeled. After tliis, the drying-process is continued, and then the
outer bark is peeled off with implements made of ribs of mountain
goats. Then the fiber is spun on the right thigh with the thick of
the thumb, while the loose fibers are held with the first three fingers
of the left hantl. They are twisteil together by rollmg them toward
the knee (159).

The fiber thread is used for making nets. These are made over
mesh-sticks of hard wood, four fingers wide and as long as the palm
of the hand. The net used in salmon fishing is made twenty

398 TSIMSHIAN MYTHOLOGY [eth. a.xn. 31

fathoms long and twenty moshes wide. The top of the net is pro-
vided with a cedar-bark line twisted of tliree cords forty-six fathoms
long. Carved floats made of ihied red-cedar wood are attached to
the top line. There is no bottom line (159).

Occupations of Various Tribes. — On 274 a list is given of products
that various tribes have to furnish for a potlatch, indicating the lines
of their activities. The Git-la'n make carved wooden dishes; the
Ginax'angi'°k, carved wooden boxes; the G"i-spa-x-la'°ts, carved
wooden spoons; the Gid-wrd-gS,'dz, deep, carved wooden dishes; the
Git-dzi'°s, carved horn spoons; the Ginada'^xs prepare dried moun-
tain-goat meat and tallow; the Gi-lu-dza'r preserve cranberries and
crabapples mixed with grease; the Gid-wid-ksE-ba'° make cakes of
hemlock sap; the Gits lala'sEr dry blueberries and soapberries, and
prepare cranberries mixed with grease; the Gits lEmga'lon make
mats and ch-y salmon; the Git^qxa'la shred bark of the red cedar,
and have eagle down and tobacco; the G'it-q!a'°da make blankets of
yellow cedar and prepare burnt clamshells.

Dress and Ornament

Only few parts of the dress and few ornaments are described.
Blankets were worn. Rich people wore sea-otter and marten
blankets (193, 26G). In one place a blanket of weasel skins set with
abalone shell is mentioned (N 199). In ceremonies dancing-blankets
woven of mountain-goat wool were used (265). Elk skins are men-
tioned very often as valuable property (266), but their use as gar-
ments is nowhere described. The woman's apron is described^ (140).

A man who goes out fishing wears a valuable hat (260). Men
wore their hair in a top-knot (N 234), while that of the women was
worn in two braids ornamented with white shells (181).

Among the ornaments, we hear about copper bracelets (1.151), ear-
ornaments of abalone shell and Mdrale teeth (72, 1.195), ear-ornaments
made of bone (178) and wool (109, 160), nose-ornaments made of
bone (178), and labrets (299, 303).

Fishing, Hunting, and Food-Gathering

Seasons and Months. — Tlie year is divided into four seasons (115) —
spring, summer, autumn, and winter. There are twelve months,
named as follows :

Between October and November, "FaUing-Leaf Month."
Between November and December, "Taboo Month."
Between December and January, "The Intervening Month."
Between January and February, "Spring-Salmon Month."

1 In a note it is said at this point that men as well as women used to wear a small piece of leather as an
apron. Soft leather of good quality, of the width of the palm of the hand, was used. The ends were fas-
tened to a belt in front and behind. No shirts or trousers were worn.

BOAS] DESCKIPTION OF THE TSIMSHIAN 399

Between February and ilarch, " ironth When Olachen Is Eaten."

Between March and April, "Month When Olachen Is Cooked."

Between April and May( ?) .

Between May and June, "Egg Month."

Between June and July, "Salmon Month."

Between July and August, "Humpback-Salmon Month."

Between August and September(?).

Between September and October, "Spinning-Top Month."

Seasonal Occupations. — Before entering into a description of the
methods of fishing and hunting, the seasonal occupations of the people
may be described. Toward the end of winter, before the ice of the
rivers breaks up, the olachen go up Nass River. At this season all
the tribes — men, women, and children — move there (172, 227, 238^
275, 299, 300, 1.119, 1.189), not only the Tsimshian, but also tribes
Hke the Git-qxa'la (1.121). Each tribe has its own camping-place.

The olachen fishing in Nass River is referred to in the Raven legend
(62 ) , and the early moving of the tribes to Nass River is mentioned fre-
quently in the tales (173, 178, 238). Sometimes, when the olachen
were late in coming, there would be a famine on Nass River (228,
1.121). After the olachen fishing the Tsimshian returned to Met-
lakahtla (231, 303, 1.119, 1.1 23^, where they staid until the salmon-run.
Then they moved to their villages on Skeena River for salmon fishing
(173). Here the towns KsE-ma'ksEn (244, 1.119) of theGinax'angi'°k,
and Ksdal (252, 272, 1.147) of the GidzExla"'l, are mentioned (see
p. 394). In the fall the men would go to their htmting-grounds
(244) accompanied by their wives ' (141, 152, 244). Winter hunting
is mentioned on 152 and 239. The people moved back to their him ting-
ground in mitlwinter. The bulk of the tribes, however, lived during
the winter season in the permanent villages; the Tsimshian, in Me tla-
kahtla. They retm-ned there late in the fall (239). Sometimes a
single family remained behind (239), but generally the whole tribe
moved. In N 200 we hear of a hmiter going to his himting-hut in
midwinter. Late in winter, when the stores of fish were consmned,
there was often starvation. In fact, this is the ever-recurring theme
of Tsimshian tales (1.58, 2.39, 242, 250, 292, 1.71, 1.167, N 171, N 178,
N 200, N 225). During a famine the rich people would leave the
poor; and wadows, old people, and orphans would die of hunger (158).
Starving people built little sheds for themselves (N 185).

Fishing. — Salmon were caught through a hole cut in the ice, a
bag net bemg held imder the ice (250). After the fh'st salmon had
been caught in this way, all the people began fishing in this manner
(250).

1 In an explanatory remark (174) it is said that the people used to hunt in the fall, but also in the spring,
when the fur of the animals was thick.

400 TSIMSHIAN MYTHOLOGY [etii. ann. 3]

In small bi'ooks salmon were (taught with spears with detachable
bone points (N 117).

Trout were caught mth a two-pronged fish-spear (2G0). In tlic
fall, while the people staid in their summer camps on the small tribu-
taries of Skeena River, salmon were also caught with spears with
detachable pouits (246, N 117). Poor people would wait for the sal-
mon to go up small brooks. Then they caught and clubbed them
(15S). When the salmon were late in arriving, these people were in
great need. A trip of a prince and his friends, who go up the river every,
spring to catch trout, is described (260). It is also told that the fish-
ermen go up the river in their canoes as far as the depth of the water
permits (304). The salmon, after being secured by means of the spear
are clubbed, the dart is taken out, and the sahnon are then thrust
back on the bank (304). Wliile the fishermen were out in camp
obtaining salmon in this manner, they would make new darts and
spear-handles for fishing whenever required (.305).

Fish were also caught in traps. People traveling along the river
are described as camping near a shallow brook and making fish traps
of red-cedar wood, which were placed in the water (251). These
fish traps were also used with weirs, two traps being placed at the
ends of one weir (251). A weir with trap is also mentioned in N 208.

On the seacoast, weirs were erected across narrow channels, in
which seals and fish were caught at low tide (306).

During the early part of the salmon-run, on the upper part of the
river, the fishermen would fish with bag nets, which were attached
to long poles. They would stand on a platform (199), evidently in
the same way as is done by the Sahsh Indians on Fraser River.
According to this passage, which is not quite clear, it might seem
that the fish were directed toward the sides of the river by means of
a weir or a net stretched across, which left an opening only at the sides.

The olachen were very plentiful, for a canoe could be filled in half
a day (302).^ The fisherman's wife and his mother-in-law, in another
case his wife and a female slave, are mentioned as accompanying
him in the canoe (301). The olachen taboos and the preparation of
the olachen will be found described on p. 450.

HaUbut are caught with hooks made of crooked branches of red or
yellow cedar, attached to fishing-lines made of red-cedar bark sixty
fathoms long. The hahbut hook is tied to the fishing-line with split
spruceroots. Devilfish is used as bait. The fishing-fines are taken out

1 In 301 a rather full note tells about the olachen fishing. When the fish arrive, they swim very near the
surface, and are caught with long wooden rakes. These are made of red cedar, and the teeth of the rakes are
made of the knotty branches of rotten spruce. These are three finger-widths long. The man sits in the
bow of the canoe; the woman, In the stern, where she steers. They work day and night, going up and
down the river with the tide, for about eight days. After about eight days, the fish swim in deeper water,
and then they are caught in bag nets, which are attached to poles five fathoms long. At this time there
are generally one man and several women in the canoe; the wife steering, the others sitting in the middle
to help him in the handling of the bag net.

BOAS] DESCRIPTION OF THE TSIMSHIAN 401

by the fishermen m theu- canoes and thrown overboard. After a
while they are pulled up again (3.50). After the hahbut hooks have
been taken up, the fish are killed by clubbing (92). Then the hoolcs
are thrown back into the water. At tins place it is said that there
were two fishermen iji the canoe, who distmguished the hahbut they
had caught by placing them with the head toward the owner. The
fisherman had liis knees covered with a mat (92). The hahbut fisher-
man, when going home, ■nnll go ashore to take a rest (93).

In N 111 a supernatural being is described who caught hahbut in
lijs hands by jumping into the water and clubbing them.

Fish are strung up on ropes made of cedar tw^gs: eels (177), sal-
mon (N 117), hahbut (N 1 1 1), are thus treated.

Hunting. — The outfit of the hunter consisted of a spear, bow and
arrows, quiver, hunting-hat, a small root basket, a mat blanket for
protection against rain, a hunting-staff,' and snowshoes (244, 245,
1.89). In N 201 only spear and snowshoes are specifically mentioned.

When traveling on the snow of the mountains, the snowshoes were
provided with four points of goat horn on each side, which were
intended to enable the hunter to climb (282). Snowshoes were also
used for traveling over soft snow (251), over the ice of a lake (2.52),
and by hunters for slidmg down over the snow of mountain-sides
(142, 145, 1.95). The hunters had dogs that recognized their masters
and wagged their tails (282). The hunters had hunting-grounds
which were their personal property. A hunting-ground for raccoons
is mentioned (138), also another one which is the personal property
of a man (1.52, 295). One hunter owned four valleys (108). It is
said that a man possessed a hunting-ground for all kinds of animals
(244), and that this hunting-ground was inherited by the man's son.
Sometimes the hunting-ground is spoken of as belonging to the people
of a town. Thus the Gits lEmga'lon had their himting and berry-
picking ground on the shores of a lake (278). On the hunting-
ground the hunter had a himting-hut (108, 139, 245). On 108 one
hunter is said to have had a hut in each of four valleys owned by him.
Sometimes they would make long trips and discover new hunting-
grotinds (245).

When the hunters went to their himting-gi'ounds, they took along
their woodworking tools, traps, and snares (152). Traps were made
for foxes, martens, black bears, and grizzly bears (174), but evi-
dently also for other animals. They would live in their hunting-
huts during the whole hunting-season. After all the meat and skins
had been properly dried, the skins being tied in bundles of ten
(159, note), the himters returned to the winter village (151).

1 In an explanatory note it is stated that tlie hunting-staffs were from seven to eight feet long and pro-
vided with a tip of mountain-goat horn at one end, and that they were used for walking over sliding snow
(282).

,50633°— 31 ETH 16 26

402 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

The occupation of the hunter while in the hunting-camp is described
as follows: A man would go out early in the morning settuig his
traps (139). He would return late in the evening (139); and two
daj's later he would go out agam to look after his traps. He cut
up the game and carried it home to the camp (139, 1.79). TMien
he was very tired from carrying his load, he would whistle (153).
When he had obtained small game, like raccoons, the animals were
sldnned on the following day, and the meat was dried. After this
work was done, he would go out again and look after his traps or
go him ting. When he had caught a great many animals, his wife
or other women of the famdy would help him carry the game home
(139, N 119). Mter an arduous expedition the hunter woiild take a
rest (99).

Sometimes the hunter's family would continue to live in the winter
village, and the hunter would be absent for as much as six weeks at
a time, and would return home only for two or three days (317).

In the fall some himters would also go up the mountains to hunt
mountam sheep (152) and mountain goats. It would seem that the
hunting was not always confined to a man's owii hunting-ground,
but that the family would roam over long distances and visit miknown
parts of the country. Thus in 141 the journey of ten brothers and
their wives is described.

In spring, when the hunters were moving from Skeena River to
Nass River, they would sometimes start from their camps to go
hunting on the mountains (174).

Porcupmes were kUled with a club of yew wood (lOS, 145). Then
the hind legs were tied together, and the game was hung on a tree,
to be gathered when the hunter went back home. It is said that
formerly porcupines were smoked out of their dens (108), but that this
is forbidden now. Marmots were hunted on the mountains (1.193).
Mountain-goat hunting was evidently considered a particiilarly noble
and dangerous occupation (1.117). The hunter used spear, bow and
arrows, a mountain staff, and snowshoes, and wore a hat and rain-
coat (see p. 398). In climbing, he chopped steps in the glacier
with his ax (N 201). Dogs were used to drive the goats (1.143).
Generally the himter is said to have two dogs (150, N 201). Moun-
tain sheep were hunted in the same way (245). After the goats,
sheep, or other game were killed, the hunter let them slide down over
the snow of the mountains (98, 283, 1.95). The fat of the goats,
sometimes the meat also (95), was taken home (132, 1.93). It was
carried wrapped aroimd the mountain staff (96, N 231). Bears were
smoked out of their dens and either suffocated (283) or killed with
the spear (244, 1.119). Otters were also smoked out of their dens
and clubbed (168). Dogs were used to find the bear dens (N 201).
Sometimes the mice would eat the bait out of the traps (174).

BOAS] DESCRIPTION OF THE TSIMSHIAN 403

Hunters, while out on the hunting-ground, would make arrows and
darts as required (95). Ajtows were of such value that children were
asked to search for one that had missed its mark (247).

When a question arises as to whether game has been killed by a
certain arrow, the people smell of it and decide whether it smells of
fat (247) or exhibits other evidences of havmg hit the animal (N 144).

The skillful himter was much admired and renowned among all the
tribes (24.5, 1.83, 1.1S9). He was even known to the animals (245,
317). By selling skins and dried meat he became wealthy (174, 242,
1.81). His wife wore beautiful garments (317). The hunter must
be fleet, like a flying bird (1.85).

The grizzly bear is the most dangerous animal. Hunters were
attacked by them (150, N 201). They are particularly dangerous in
spring (111). On account of the dangerous character of the grizzly
• bear, his habits are often described. He catches fish (1.153, N 208),
and gets salmon for winter food (111), which he eats before his winter
sleep (246). When he gets wet in his den, he comes out and is very
angry (1.237).

Dangers that beset the mountain-goat hunter are fogs (1.91) or
the danger of falling off of steep precipices or being unable to turn
(1.91, 1.145). Beaver hunters were endangered by the falling of the
dams (1.193).

Sea Tlunting. — The sea hunter required a training quite different
from that of the mountain hunter. For this reason it is considered
remarkable that a man from up the river who settles among the
island tribes becomes their best sea hunter (1.123). It is of course
only a mythical incident if he used snowshoes on the slippery sea-lion
rocks. Sea hunters go out in a himting-canoe manned by four men,
the harpooneer in the bow of the canoe (260, N 134); the steersman,
in the stern (261). When one of the men expected to go off by
himself, there was a crew of four besides him, a fifth man to take
charge of the bow of the canoe during his absence (1.173). Some-
times there are five hunters in the canoe (1.167).

Sea lions and seals were harpooned (N 134). Successful seal
hunters come home with a canoe loaded so high that the seal flippere
may be seen from a distance (1.169). The sea-lion hunter jumps on
the rock on which the animals are basking and kills them there with
his harpoon darts ' (1.125). Often the hunter would ask his friends
a (hxy in advance to go hunting with him (284). Sea-otter hunting
was an important occupation on account of the value of the furs for
garments. Princes are described as expert sea-otter hunters (256).
The people who have lost their relatives almost forget their grief
when they get many sea otters (222), which are plentiful on two

1 The harpoon iisod in sea-lion hunting was provided with a cedar-bark line for retrieving it (X 110, note).

404 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

islands (221). WTieii shooting a wliito sea otter, the hunter tries to
avoid spilhng blood on the fur (1.171).

The canoe of I'etui-ning hunters or travelers was carried up the
beach by the young people of the town (290).

Eagles. — Eagles were caught in traps consisting of pits in which a
man woidd liide. The pit was covered with brush on which a bait
was placed. Then the hunter would grasp the eagle by its feet and
club it (203). The feathers were used for winging arrows (340).
It is also said that when the eagles are fat, their feathers drop off.
They are then gathered (225). Feathers are gathered on islands fre-
quented by birds (340).

There is a reference on 253 and 255 to a tame eagle kept by a chief.

Food-Gathering. — Gathering food, such as shellfish, roots, and ber-
ries, is often referred to. Women and young men go out clam-dig-
ging (170); boys gather cockles on the beach (N 122). For getting
clams, digging-sticks ^ are used (210). The custom of placing hemlock
branches on the beach for herrings to spawn on is implied (205) when
such branches are put into a knot-hole of the house of the dancing
herrings and come out full of spawn. Women go digging fern roots
(166, 169, 337). Hemlock bark is scraped off by men and women,
but it is considered a kind of food that is important only when salmon
gives out (193). CVabapples were picked by the women (240). The
young men assisted in this work. The apples were gathered in mats,
boxes, and baskets. Women go out jointly by canoe or walking in
the woods to gather berries (238, 267, 1.147).

Food

The following references to food and preparation of food are found
in the tales. Among the fish caught in rivers, the various kinds of
salmon are by far the most important. Spring salmon seems to have
been the staple food for winter (182, 192 etseq.). Humpback salriion
was also dried in great quantities (225). Trout is often spoken of
(251). Olachen is of very great importance on account of its oil (66).
Among sea food, halibut is particularly important (88, 167, N 158, etc.).
Red cod and other kmds of fish (168), devilfish and crabs (168), eels
(177), sea eggs (63), chitons (166), are also used. Seals, sea lions,
and the meat of stranded whales, are considered particularly valuable
food (184, N 176, etseq.). Blubber of stranded whales was chopped
with stone axes (N 179) . Among land animals, grizzly-bear meat and
fat (182), fat of mountain goats (88, 182),porcnpinemeat andfat (108),
are often referred to. There is only one reference to deer meat (89).

Among vegetable products, crabapples are mentioned with great
frequency (240) . Various kinds of berries were used extensively (182,
251, etc.). Fern roots were also gathered and eaten (337).

1 In a note at this place a digging-stick is described as a pole sharp at each end, three or four feet long.
Sometimes digging-sticks were used also as spears in war.

BOAS] DESCRIPTION OF THE TSIMSHIAK 405

Preparatio7i of Food. — Much of this food was boiled fresh. We
hear of boiled fresh halibut (167), of fresh salmon which is spUt and
roasted (N 155), of fresh boiled spring salmon (250), boiled fresh
deer meat (89), boiled trout (251), fresh grizzh'-bear meat (247),
fresh seal (N 135). Dried salmon was roasted by the fire (293).

Winter Provisions. — The preparation of winter provisions plaj's an
exceedingly important part in the life of the people. Salmon are
spht, di'ied, and roasted (N 174); they are also smoked in smoke-
houses (159); eels also are smoked (177).' Halibut is dried (N 158).
The meat of mammals is also dried. Thus we hear about dried seal
meat (N 176), dried porcupme meat and fat (108), dried meat and
fat of moTintam goat (SS) . Grizzly-bear meat kept for a considerable
length of time is mentioned (247). Berries are dried in summer
(251). Crabapples are boiled and kept for whiter use (240).

Boiling with Stones. — Most of the food was boiled by means of stones,
either in square boxes (183, 240) or m root baskets (251). The ves-
sel was partially filled with water, wliich was brought to a boil by
throwing red-hot stones into it. Then the material to be cooked
was thrown in, and the vessel was covered with a mat. On 250 we
are told that fresh spring salmon steamed in a box are spread by
means of small sticks pushed through the fish a finger-width apart.

Steaming. — Another method of cooking is ui an underground oven.
A hole is dug in the ground. A large fire is built, in which flat stones
are heated. These are thrown into the hole. They are covered over
with leaves of the skunk-cabbage. Then the food to be cooked —
as salmon cut lengthwise, fern root.?, deer meat — is placed on top of
the leaves (68). These are covered with another layer of leaves (68).
Earth is piled over the whole, and then water is poured in, and finally
a fire is built on top of the whole. In a description of the cooking
of fern root in an oven, wet moss is used in place of skunk-cabbage
leaves, and the cover is made of ashes and soil (337).

CooJcing OlacJien. — In the Raven story a detailed account is given of
the way to cook olachen. When the olachen have been carried
ashore, a large fixe is built, in winch stones are heated. When they
are hot, four pails of water are poured into a large cedar box. The
red-hot stones are taken out of the fire with tongs and throwni into
the box; and when the water beguis to boil, five baskets of olachen
are thrown in. Meanwhile more stones are placed in the fire.
When the stones in the box are cooling off, they are taken out
by means of a large ladle made of alder wood, and more water is
poured into the box. Then other red-hot stones are thrown in, and
the contents of the box are again brought to a boil. After tliis has
been done two or three times, tlie fish is done. The oil is then
skimmed off (66).

' The dried salmon is tied up in bundles of forty (159).

406 TSIMSHIAN MYTHOLOGY [eth. ann. 31

The method of roasting ohxchen and of treating the first sahiion is
obviously a ceremony intended to secure good luck; it will be found
described on pp. 449-450.

Berries put up in sea-hon bladders, and meat put up in bags (94),
are used as provisions on journeys on foot.

Rich and Poor Food. — Very commonly an enumeration occurs of
what is called rich food. For uistance, whale, sea lion, seal, haUbut,
and other kinds of fish (184); fresh spring salmon, berries, mountain-
goat meat and fat, and grizzlj'-bear fat (182); meat and taUow of all
Idiids of animals (244) ; dried salmon and berries mixed with grease,
elderberries, currants; and others of a similar kind. Hemlock sap
(193) and salmon backs (N 189) were considered poor food.

Meals. — Meals consist generally of two courses. In great feasts
more courses are mentioned. Generally the first course is dried
spring sahnon (73, 91, 94, 179, 293, N 190). The dried sahnon is
roasted, cut, or broken in pieces, and placed in a wooden dish (85-86) .
Generally oil is served with the salmon, and it is eaten by dipping
the piece of salmon into the oil (90). Sometimes the first course
consists of fresh boiled salmon (182, 183), also of meat and soup
(183). After the salmon has been eaten, water is passed about,
and the people drink (86). This custom is explained in the story of
the visit of the prince to the Salmon chief (195). The second
course consists generally of fruits and oil. Preserved crabapples and
oil are mentioned (73, 86, N 190), blueberries and other berries
(183), soaked dried berries mLxed with fresh berries (293), fresh
sahnonberries and grizzly-bear -fat (183). In a feast described on
179, fat meat of mountain goats and various kinds of fresh berries are
siven last. Other dishes served as a second course are seal blubber
with oil (90), boiled dried meat (94), salmon eggs (91). Fruits
and salmon eggs are eaten with wooden spoons (91) or horn spoons
(86).

In a few cases the number of courses is described as greater. Thus
on 179 the order of the courses is dried spring salmon, mountain-goat
meat, fresh berries; on 94, roasted dried spring salmon, boiled dried
meat, fresh meat steamed in a bole in the ground; in N 193 it is said
that visitors were given crabap])les and oU, various kinds of berries,
and meat and fat, and last of all soapberries.

People when out hunting sometimes seem to have eaten only a
smgle course. In N 135 a seal feast is described without any par-
ticular mention of other courses.

The meal was prepared either by the slaves (85) or by the wife of
the house owner. The woman prepared ordinary meals for her hus-
band (78). In feasts the young men of the chief's clan sei-ved the
food (276).

boas] description of the tsimshian 407

Travel

Canoe Travel. — We hear of journeys to distant countries by sea
and river. The inland tribes were visited on trading-trips made by
canoe (N 194); and legendary tales report of canoe trips to the
confines of the world (308). According to the purpose and length of
the journey, the canoe was loaded with traveling-provisions or with
articles of triide, or presents consisting of preserved provisions — as
oil, tallow, dried berries, dried meat, blubber of sea mammals, vari-
ous kinds of fish, coppers, eagle down, red ocher, and other viduables
(163, 182, 184, 223, 308, N 194). Blue pauit, tobacco, and lime or
burnt clamshells, are also mentioned (163). The men took their
woodworkmg tools along; on long trading-trips women accompanied
them to look after the provisions (163).

For long trips to unknown countries, steering-directions were given.
Thus a niunber of travelers who go to a certain village on Queen Char-
lotte Islands are told to keep ahead, starting from Skeena River,
between Dundas and Stephens Islands; when out at sea, to steer in
the direction in which the sun sets; and after reaching the islands,
to turn to the southwest (268). The return journey from the village
at the confines of the world was also made by following definite
steering-directions (311).

On arriving in a strange village, the travelers hid their canoe
(309, 1 .167) . Wlien they were sure of a welcome, the canoes anchored
in front of the village (210) until called ashore; and the villagers
unloaded the canoes and carried the freight up to the chief's house
(183, 211).

Canoes are also used for short hunting-trips (1.161, 1.167) and by
women who go to pick berries (82). The chief man, or noblest man,
is seated in the bow; the next in rank is the steersman (285). On a
hunting-trip, when the steersman desires to communicate with his
companions, he shakes the canoe (286). When a deer is killed in the
water, it is taken aboard (82).

When young men out hunting in their canoe meet a girl, they might
invite her to come along in their canoe (7.5).

The canoe was provided with an anchor-line and anchor-stone
(270). When no landing could be made at night, the travelers would
anchor and sleep in their canoes (285, 1.173). When asleep, they
pulled their blankets over their heads (285). Groing up river, they
use punting-poles (194, 235).

When traveling, chiefs and princes have their seats in the middle of
the canoe, and furs are spread over the seats for them to sit on (210).
A princess is placed on board in the middle of the canoe (N 184).
Sometimes two canoes are connected by planks, forming a platform,

408 TSIMSHIAN MYTHOLOGY [eth. ann. 31

either for transporting very heavy loads or for a seat for a person to
be carried along in ceremonial style (184). Travelers taken along in
a canoe lie down in the middle of the canoe to sleep, and cover their
faces with their mats (167, 177, 194, 208).

Dangers of canoe travel and of sea hunting are described in several
places. On the trip to Nass River, strong head winds are often
encountered, which keep the people on shore and sometimes cause
privations (172). Sometimes the north wind is blowing so hard that
it is difficult to round some of the projecting points of land near Port
Simpson. Then the people have to stay on the south side, waiting
for the wind to calm down (299'). Fog at sea is considered very
dangerous (289). Sometimes there is also mentioned a mountain of
foam caused by supernatural beings (289) . Whirlpools which swallow
canoes (291) are also much feared (see also p. 461). Sea-hon and sea-
otter hunters who visit the outljnng rocks may be swamped by the
waves breaking over the islands (1.127). At one place (267) we hear
of a woman who travels by canoe and is sent adrift in a southwesterly
gale. Ealler whales will attack canoes and break them (1.141).

Traveling on Foot. — Long trips on foot were considered great hard-
ships. Raven (97) is tired out by walking. A girl who escapes from
a village destroyed by fire is starving; her garments are completely
worn out, and, when she finally reaches a funeral pyre, she sits down
exhausted (266).

Camps. — ^Permanent and temporary camps may be distinguished.
The former were used during the hunting and fishing season; the
latter, while travehng. On Nass River each tribe has its own camp-
ing-place (301). People who fish for humpback salmon camp on the
small salmon brooks (88). The Haida have camps during the hali-
but-fishing season (254). Hunters have their camps, consisting of
small huts, on their hunting-gi-ounds. It would seem that some of
theii- huts were permanent (239). After a famine, the survivors put
up their permanent camp on a brook (158, 252) or in sheds on the
village site (N 185). A man who elopes with a girl takes her to his
permanent camp (340).

Travelers and people who move about hmiting put up temporary
camps at night, preferably under large spruce trees (97, 166, 261).
A sea hunter's camp is referred to on 135. A traveler sacrifices every
night in camp, in order to secure success (164). Canoe travelers
camp in the evemng (268, 270), and let a girl keep watch while they
sleep (257). Travelers who come to visit a town land near by, turn
their canoe upside down, and camp before showing themselves (235).
People on their way to Nass River camp and build httle sheds (172).

A person who happens to fall in with travelers asks for i:)erniission
to stay in their camp (95, 1.121). Traveling girls stop at a hunter's
camp (153).

BOAS] DESCRIPTION OF THE TSIMSHIAN 409

When women who are out berrying go into camp, they may be
visited by young men, who cut firewood for them (167). The campers
keep up a roaring fire (167, 1.73). They use skunk-cabbage leaves
for dishes (68, 89,261).

Playixg and Gambling

Cliildrcn play house in a liollow log lying on the beach (253, N 102);
boys phiy being shamans (322); young people amuse themselves
swimming in the lake and playing on the beach of the lake (154);
they play ball vdih bat and ball (N 95). In the evening they come
home from play (155). Boys go out to play in the monung (246).
The people go playing in the evening (254, 257, 292, 1.213). Chil-
dren walk about on the street (235). They also amuse themselves
catcliing fish (1.243), hunting squirrels (322, N 211), and they play
with young animals captured ahve (see p. 445). People contest in
throwing shng-stones (299, N 138), and have shooting-matches (69,
N 19).^

Many men pass their time gambling. Generally tJie game played
with a set of gambhng-sticks ^ is referred to (157). The gamblers
sit on the beach (74) or in a house m which they assemble day by
day (207). They paint their faces to secure good luck (217). Some
men play until they have lost all their property (101). They will
gamble away even their mves and parents, although it is not clear

1 The following games were described to me on Nass River (Boas 1, 1895, pp. 582-5S3):

Leha'l: The guess ing-game, in which a bone wrapped in cedar bark is hidden in one hand. The player
must guess in which hand the bone is hidden.

Xsan: Guessing-game played with a number of maple sticks marked with red or black rings or
totemic designs. Two of these sticks are trumps. It is the object of the game to guess in which of the
two bundles of sticks, which are \\Tapped in cedar bark, the trump is hidden. Each player uses one
trump only.

Matsd'n: About 30 small maple sticks are divided into four or five lots of unequal numbers. After
a first glance one of the players is blindfolded, the other changes the order of the lots, and the first player
must guess how many sticks are now in each lot. When he guesses right in 3, 4, orSguessesout of 10
(according to the a^^eement of the players), he has won.

Gonl: A ball game. There are two goals, about 100 to 150 yards apart. Each is formed by two sticks
about 10 feet apart. In the middle, between the goals, is a hole in which the ball is placed. The players
carry hooked sticks. Two of them stand at the hole; the other players of each party, six or seven in num-
ber, a few steps behind them toward each goal. At a given signal both players try to strike the ball out
of the hole. Then each party tries to drive it through the goal of the opposing party.

Let.': A ball game. Four men stand in a square. Each pair, standing in opposite comers, throw
the ball one to the other, striking it with their hands. Those who continue longest have won.

Sments: A hoop is placed upright. The players throw at it with sticks or blunt lances and must
hit inside the hoop.

Madd': A hoop wound with cedar bark and set with fringes is hurled by one man. The players
stand in a row, about 5 feet apart^ each carrying a lance or stick. When the ring is fiying past the row
they try to hit it.

Halha'l: Spinning top made of the top of a hemlock free. A cylinder 3J inches in diameter and 3
Inches high is cut; a slit is made in one side, and it is hollowed out. A pin 2i inches long and a quarter
of an inch thick is inserted in the center of the top. A small board witn a wide hole, through which a
string of skin or of bear guts passes, is used for winding up the top. It is spun on the ice of the river.
The board is held in the left and stemmed against the foot. Then the string is pulled through the hole
with the right. Several men begin spinning at a signal. The one whose top spins the longest wins.

2 The sticks, 50 or GO in number, were made of bone or maple, and each was painted with its own
mark. Each has a name (157, note).

410 TSIMSHIAN MYTHOLOGY [kth.ann.S1

what this means, since the rehitives certainly retaux their liberty
(207). Visitore are invited to gambhng-games (217) or the people
visit a neigliboring village to gamble there (1.215).

Quarrels and War '

There are many references • to individual quarrels, mtu-der, and
revenge. Families that are on bad terms do not camp together when
moving back to their permanent village (241).

Wars and war customs are often mentioned. The people of some
villages are described as wealthy and warlike (1.193). A battle on
the ice of the river is described in 1.199; and a general war, in 1.217.
In a battle between two clans all the men of one side are killed (307).
The town of the vanquished people is burned (1.199). Insult is
. revenged by a person sec^retly entering the house of his enemy, where
he cuts off his head (31S). Incidents of murder for revenge are men-
tioned repeatedly (222, 1.195, N 221). A man who suspects another
one of being the lover of his wife, comes home secretly, waits behind
the houses until late at night, and then enters to see whether his sus-
picions are justified (1.195). The Beaver conquers the Grizzly Bear
by inducing him to jump into a swamp, in which he is drowned (111).
Jealousy between hunters is given as the c ause of quarrels. One man
tells that his companion clubbed him, threw him down a cliff, and cut
him, because he had been misuccessful in hmiting, while he himself
had killed much game (97). The same idea appears in the tale of
Txii'msEm and Cormorant (92) . When a tribe or clan resolves to make
war on another one, a war party is organized (258) . Scouts were sent in
advance (196). Such a party may be organized by one generation to
avenge the defeat of their ancestors (258). People who have to stay
over night in a strange house guard against secret assaults (142, 150).
When people fear attack, they build forts. On 319 it is stated that
a fort is built with a double wall. The women and children gather
stones in the fort, build a walk over the top of the wall, and all the
people move in. The walls are evidently made of posts. When
an attack upon a village was expected, children and women were sent
to a secure place (165). In individual struggles a woman might also
be hurt (1.197). Quite exceptional is the appearance of a woman as
warrior (316). In war, open attack was resorted to in extreme cases
only. In ordinary defense and attack, ruses and strategy were
resorted to. On 143 we read of ten men defending themselves by
brealdng off the snow from the mountain, and thus causing an
avalanche, that overwhelms their pursuers.

When a victory has been gained, the people shout for joy, and sing
the war-song of then- clan (259). The heads of the slain enemies are

I The information found in the war stories, pp. 355 et se([., is not contained in these notes.

BOAS] DESCRIPTION OF TUE TSIMSHIAN 411

cut off (1.195) and hung up over the tloor of the house (1.197) . Aitov
the head has been cut off, the scalp is removed and kept as a trophy
(259). At the same place another custom is described, but not very
clearly. The warriors cut down the bodies of the slain enemies on
each side, and pull down the skin between their legs. The decapi-
tated bodies are put up on poles (152,j259). The poles, with the bodies
attached to them, were sometimes put up in the corners of the house
(14G, 151). The bodies of the slain enemies are thrown behind the
house.

The chief has to pay his tribe for losses sustained in war (430).
\Tlien a man has been killed accidentally, the murderers may atone
by the payment of property for the loss they have inflicted, in accord-
ance with the rank of the miu'dered person (172).

Social Organization

The tribe is divided into four exogamic groups of maternal descent.
These are the G'ispawadwE'da, the Ganha'da, Lax-k"ebo' (Wolf),
and Lax-skl'°k (Eagle). The four groups are, of course, assumed to
be Ivnown. Clan relationship, position, and property are inherited
by a man from his maternal imcle. Property transmitted in this
way consists of crests, lullabies or mourning-songs, clan-songs (note
on 1.219-221), names, hunting-grounds, bathing-places (308), sea-
lion rocks (N 109). A woman recognizes warriors of her clan by their
war-song (259). It is interesting to note that in one case at least a
man makes over his hunting-gi'ound to his son (244).

In one case distinctive characteristics of the clans are referred to.
When visiting the home of an ocean-being, the G'ispawadwE'da,
who have the killer-whale emblem, are able to swallow seals whole,
while the Eagles can not do it (287).

The clans existed before the Deluge, when all the Tsimshian tribes
lived at T!Em-lax-a'm (Prairie Town). "\Mien the people were scat^
tered after the Deluge, the clans were thus contmued wherever they
went (1.251). On the other hand, a rather obscure statement in the
Gau'o story has it that the children of the Sky Being, who were sent
back to the earth with their crests, made war upon all the tribes, and
compelled them to adopt the clan system (1.217).

A number of stories tell of the origin of crests, or are given as clan
stories. These are as follows :

G'ispawadwE'da :

G'it-na-gun-a'lis (285).

The four chiefs and the Grizzly Bear (292).

Gau'o (1.193, N 221).

Rotten Feathers (N 234).

The Grouses (N 229).

Story of the G'ispawadwE'da (297).

412 TSIMSHIAN MYTHOLOGY Letii. ann. 31

Ganha'da:

The water being who married the princess (272).

The story of Part Summer (278).

Explanation of the abalone bow (284).

Story of GimaxnesEmg'a'd (1.147).

Story of the Ganha'da (285).
Eagle Clan:

The driftmglog(253).

The story of Asdilda and Omen (260).

Explanation of the Beaver hat (270).

Little Eagle (N 169).
Wolf Clan:

Tsauda and Halus (297).

Story of the Wolf Clan (p. 306).

The prince and Prince Wolf (317).

Story of the Wolf Clan (355).

There are two types of clan stories — one telling of the marriage of
a woman of the human race with a supernatural being; the other
basing the acquisition of crests on the individual experiences of a
person, or of a whole group of clansmen.

The tales of the first class are almost all of one type. They tell of
a woman who marries a supernatural being, and who, later on, returns
with her children to her father's house. The supernatural being pre-
sents her with gifts,. such as a name, magical objects, wealth, etc.,
for their children, more particulai-ly for their son. She gives them
to the son when he is grown up. Ordinarily no mention is made of
the transmission of these gifts to later generations or to the reten-
tion of the name given by the supernatural being. It seems to my
mind that these stories imply that the gifts, which are always formally
transferred to the young man in a potlatch, are gifts made by the
husband's family to the wife's family, and become family property,
and will be transmitted by him to his sister's sons. There is, how-
ever, hardly ever any mention of the existence of sisters. There are
even cases in which it seems unlikely that there are other children,
because in one case at least (243) it is said that the woman who had
had a supernatural husband does not venture to marry again. The
tales leave us in the dark in regard to this important point. In one
case we even find that the supernatural being gives his powers to his
son, who in turn transmits them to his own son, together with his
huntmg-ground (243 et seq., 1.81, 1.143).

It is true that in the case of cousin marriage, such as was customary
among the chief families, a man's property would eventually be
inherited by his son's son; but this does not explain the condition
referred to here, since the supernatural beings, in their relation to
human beings, do not follow the system of cousin marriage, but rather

BOAS] DESCRIPTION OF THE TSIMSHIAN 413

establish an entii-ely new relationsliip. Neither is there any definite
statement that the supernatural beings and animals that marry
human beings are divided into clans. We only hear of the Killer
Whales and Eagles that they are divided into four clans, like the
Tsimshian (135, see p. 457). The sacredness of the clans is so great
(1.219), that the idea probably did exist that the supernatural beings
who married human beings belonged to the proper clan, but tliis is
nowhere stated exphcitly.

Some of the tales of the second class imply the existence of the
clans before the events of the tale occurred. In other words, they
do not explain the origin of the clans, but only the acquisition of
their privileges. This appears most strikingly in the story of the
G'it-na-gun-a'ks, where we hear that four hunters go out, — three
belonging to the G'LspawadwE'da, one to the Eagle Clan, — who then
receive from the supernatural being Na-gmi-a'ks gifts that become
clan property (285 et seq.). The Eagle Clan, on their escape from
Alaska, acquire thi-ough an adventure the Beaver crest (270 et seq.),
and in the story of Asdiltla, the man whose family receives later on
songs and crests owing to the adventures of a woman, wears the Cor-
morant hat of the Eagle Clan at the very beginning of the story (260).
The Wolf Clan also existed before they acquired their crests (354).

In a strict sense, neither the stories of the first ty]3e nor those of the
second type are origin stories. All of them explain rather the origin
of clan property. Examples of the origin of clan property from the
father-m-law of a woman who has married a supernatural bemg are
the following: Gau'o's daughter is taken up to the sky by the son
of the Sky, and has by him four sons and two daughters. The Sky
Bemg gives the eldest one the rainbow crest; the second, the moon;
the thu'd, the stars; the fourth the mythical bird Lax-6'm (Boas
4.284). In another version the eldest is given the moon; the second,
the stars; the third, the rainbow; the youngest one, the Lax-6'm in
the form of a man (1.213). In the Nass version only the Lax-6'm
is mentioned, this being the house with three doorways ornamented
with skulls, which is given to the eldest one. This version mentions,
besides, a head-ornament inlaid with abalone shells, given to the
eldest one; for another one, a head-ornament of skins; for a third
one, a bow mlaid with abalone. All had blankets made of wliite
weasel skins (N 224). In the version 1.215 it is definitely stated that
this was the origin of the G"ispawadwE'da; and this is repeated in
the Nass version, in winch thi'ee brothers go to T!Em-lax-a'm and
become the ancestors of the G'isg'aha'st, a branch of the G'ispa-
wadwE'da. According to present customs, this implies that the
descendants of the two sisters of these brothers form the clan. It is
not stated, however, what became of the sisters. It is also inter-
esting to note that the Sky chief gives houses only to the brothers,

414 TSIMSHIAN MYTHOLOGY (eth. ann. 31

not to the girls, who ordinarily did not own houses. Whatever the
further descent may have been, the crests were first given by the
Sky chief to his son's children.

In the Asdi-wa'l tale (1.71 etseq.) the supernatural being Hats lEna's,
or in another version (Boas 4.286, and 1.145) Ho" or Hu°, in Nass
Houx (N 225), gives supernatural gifts to his son. Later on this
son, who has first taken the name Waxaya'°k, then Da-huk-dza'n,
gives these supernatural gifts to his son (243, 1.143).

The lake-being Dzaga-di-la'°, the father of GunaxnesEmg'a'd (1.165
et seq.), gives bow and arrows, an otter club, and a copper canoe, as
well as his son's future name, to his wife for their son. Later on the
young man invites all the sea monsters, who come to his potlatch
wearing their crests, and he then takes the name Y!aga-k!une'°sk,
which "staid among his relatives" in the Raven Clan.

A rather characteristic story, although not a clan story, strictly
speaking, is that of the Otter prmce who abducted a woman. His
wife returns to her father, taking her Otter son along, and the latter
is so successful a hunter that her father becomes very rich (171).

Here belongs also the story of the girl who is married to a Spider
man, and whose mother is taught by him the art of making nets (158).

In another tale a girl marries the Devil's-Club (Fatsia Jiorrida),
and her son obtains gifts partly from his father, partly through his
own exploits. In this tale it is stated that the young man married
his uncle's daughter and had a son; but nothing is said about the
transmission of his powers, which, according to the customs of the
tribe, should have been given to his sister's son (172 et seq.).

In the tale 243 et seq. we learn of the son of a supernatural being
who is taken back by his mother to her father, but nothing is said
about the transmission of his powers.

In the tale of the water-being who married a princess (272), a girl
is abducted by a water-being. A son is born to them, and then the
young woman's father-in-law asks a river to send her a daughter.
Eventually the children return to their mother's tribe, where the
young man takes his uncle's place, but retains the powers that he
had received from his father. He invites the sea monsters to a feast
in two houses he has built, and receives from them the carving of a
starfish covered with abalone shell for one house, a bullhead Mnth
live children on its back and abalone shells in the eyes and fuis for
the other one (277).

The idea of the gifts of the father-in-law to his son-in-law's family
(presented, however, through the daughter to her husband) seems to
me to appear with great clearness in the tale of Tsauda, who gives
the secret of copper- working in this manner to his son-in-law (306).

Following are a number of stories of the second type:

A chief kills the sea monster Hak lula'q, and takes her for his crest
His nephews marry and obviously inherit the crest.

BOAS] DESCRIPTION OF THE TSIMSHIAN 415

Of a similar type is the story of Deserted One (225 et seq., Boas
4.300), called in the Nass dialect Little Eagle (N 169), who obtains
his name (and evidently also his Eagle crest, although this is not
stated) from the eagles whom he feeds.

In the story of the Princess and the Mouse, the second husband of
the Princess, a Haiila, is taught by her Mouse children the Mouse
dance, which is then learned by all the Haida tribes. Nothing indi-
cates here that the dance is confined to one clan (232 et seq.).

A woman who has married a Bear returns mth her Bear children,
but eventually they are sent home to the Bears, after having been
asked to give success in hunting to their uncles (284).

The acquisition of crests through adventures of an individual is
also described in the story of Asdilda and DPks (260 et seq.). A
princess who survives the destruction of her village hears the mourn-
ing-song of the being who had annihilated her people; she sees
another being named Dzi]a'°gans, who carries a cane with a live frog
and a live person on the frog at the lower end, a live eagle at the
upper end, and wearing a spruce-root hat painted gi-een. On her
travels she sees a blanket glittering like stars (266), a supernatural
halibut, and a supernatural eagle. All of these become her crests,
which are transmitted to her children.

When the Eagle Clan escaped from Alaska, they had as their crest
a carved stone eaglo, which was lost on their travels (270). Later
they met a supernatural halibut that killed some of their people;
then later on a beaver with copper eyes, copper ears, teeth, and claws,
whose mourning-song they learned (272).

The man who catches the live abalone bow with the design of the
Raven takes it for his crest (284).

Here belongs also the story of G'it-na-gun-a'ks, of the four men
who are taken down to the house of Na-gun-a'ks and receive from
him their crests. It is interesting to note that three of these men
were G"ispawadwE'da, one an Eagle (287). The crests given to the
former are the house carving, consisting of two killer whales with
noses joined together (it is called Dash Against Each Other), and
another house carving, representing green seaweed, a killer whale hat
covered with horns, a seaweed blanket, and a copper canoe. The
crests given by Na-gun-a'ks to the Eagle Clan are Na-gun-a'ks's hat,
representing a sea-apple hat with a human figure in the center and a
box uxlaid with abalone shell (288-289).

The tale of the Grizzly Bear, who is treated kindly by a chief and
in return gives him his clan privileges, belongs here also (292 etseq.).
The crest here described (296) is a Bear mask with abalone shells for
ears, eyes, and teeth, or, as more fully described on 294, a Grizzly-
Bear hat, red leggings, and a bow, a ilountain-Goat hat, one dish
carved in the shape of a frog, one in the shape of a mountain spring.

416 TSIMSHIAN MYTHOLOGY - [eth. ann. 31

Later on lie received, in addition to tliese, a mountain staff. All
these had songs belonging to them.

A few of the stories are of a mixed type and refer in part to the
descent of the ancestor, in part to his exploits. Plere belongs, for
instance, the story of GunaxnesEinga'd, who is the son of a super-
natural being, but transmits the name Y!aga-k!une'°sk that he has
taken at a feast (1.191). Here may also be mentioned the story of a
man who killed the Wolf prince and tookhis crests — a blanket with c left
hoofs of deer and sheep, an armor set with ears of reindeer and other wild
animals, and a hat with a wolf's tail (317) — who, however, was later
adopted by the mother of the Wolf whom he had murdered, married
two Wolf sisters, and whose children lived in part among the Wolves, in
part among the people, and established the crests and a friendship be-
tween wolves and man. Here we have apparently a contradiction, for
the man is given the place of the wolf whom he had killed. Therefore
his sister's childi-en should inherit his place. It is not stated that the
children whom he had by his Wolf wife, and who staid with the people,
inlierited his crests; but, according to their descent, they must have
been Wolves, although the Wolves themselves would then have had
different clans. In short, it seems difficult to reconcile this story
with the present organization of the tribe.

The stories telling how a shaman receives his powers are quite
similar to the crest stories of the second type. This may be seen, for
instance, on 347, where a man is given the Grizzly Bear, Thunder-
bird, a being called Living Eyes (the hail), one called Mouth At Each
End, and the Cuttlefish; or in the story of the man who obtamed
power from the squirrel (N 211).

In a few cases the encounter with a supernatural being results not
only in the acquisition of crests, but also in the establishment of
what seem to be clan taboos, or relations between clans and animals.
Na-gun-a'ks forbids his proteges to kill fish (288), a friendly relation
is established between the Wolves and the people of the Wolf Clan
(322). We may perhaps mention here also the promise to assist
their uncles, made by the young Bears, the children of a woman who
had been carried away by the Bears (284). In one story of the
first type a somewhat analogous incident occurs. There the descend-
ants of the supernatural being are given the power to work copper
and the taboos of this kind of work (306). On the whole, however,
this feature is not sti'ongly developed.

Names are acquired in the same manner as crests, and are given
by supernatural beings to their grandchildren or obtained in an indi-
vidual encounter. Thus in 273 a male supernatural being calls his
son's son Coming Down The Useless River; this refers to the name
of the supernatural being himself, and therefore can not possibly
belong to the maternal family, since the child's mother was of human

BOAS] • DESCRIPTION OF THE TSIMSHIAN 417

descent. Later (278) it is mentioned that this boy's sister takes the
name Killer Whales Are Ready To Go Up, which name, m all prob-
ability, also belongs to the supernatural being. The same is appar-
ently the case with the children of the son of the Sky and of a human
princess, who receive their names and crests in heaven (1.21.3). On
306 Tsauda's daughter's husband is said to have taken the name of
his gi'eat-grandfather, Around The Heavens. Here it is not quite
certain whether it is meant that he takes the name of a member of
his own clan or not. Tsauda also gives the heavenly name Moon
to his daughter, whom he gives to his father-in-law as a substitute
for his lost daughter. The name is therefore not one belonging to
the girl's clan. Here may be mentioned also the case of the super-
natural being of the lake, who gives to his son the name Gunaxne-
sEmga'd (1.165). Nothing is said about the provenience of this
name, which either may belong to the supernatural being or may be
a new name. Later on this man takes the name Y!aga-k!une'°sk,
which is transmitted to his relatives; that is to say, to his mother's
relatives, who belong to the Ganha'da (1.191).

In the story of the man who killed the Wolf prince, and who is
adopted by the mother of the Wolf whom he had killed, he takes the
name of the dead prince (320).

It would appear from this that all these new names were given by
the husband as presents to his wife's family.

The GispawadwE'da name Nes-nawa (295) was received, to-
gether with a number of crests, from a Grizzly Bear on whom a
man had taken ]iity. In a similar way a shaman receives his name,
Mouth At Each End, from the Grizzly Bear; and later he revives his
own brother, who had been devoured by martens, and calls him
Devoured By Martens (348). The shaman initiated by the Squirrels
takes the name Squirrel (N 216). These shaman's names are, of
course, not clan names, but should be mentioned here on account of
the sameness of the method of their acquisition.

It is interesting to note that the name G"it-na-gmi-a'ks (291),
which belongs to one of the subdivisions of the GispawadwE'da, is
taken from the supernatural Tieing Na^gun-a'ks, whose house some
members of tlie clan visited.

In a few cases new names are assumed in a different manner.
Thus Raven's father gives him the name Giant (60); a boy who had
been deserted by his people because he had displeased them takes
the new name Deserted One .(232); a woman who has been ridiculed
by the people because she had drifted ashore and had married a
prince without having been given away properly by her father takes
the name Pickmg Strawberries and Great Haida Woman. These
names, being assumed at a great festival, become names of high rank
(268). A girl whose eyes are sore because she has always been looking
50633°— 31 ETH— ]6 27

418 TSIMSHIAN MVTHOLOIiV [etii. ann. :',1

into the sun is called Ya°l, which is supposed to have some reference
to the blinding rays of the sun (307).

A new crest obtained through an adventure was proclaimed at a
potlatch. Thus the man who had captured the live abalone bow
gave away its wood and claimed the bow as his crest (284). Only one
chief in each generation owns it, and, when assuming it, he gives a
great potlatch, at which the story of the crest is told. — The children
of the Haida woman who obtained a number of crests after the
destruction of the town of Dzl'gwa gave a potlatch : and the eldest one
assumed the cormorant as crest, wliich his imcle had o^vned before
the beginning of the events told in the story, and the various crests
commemorating his mother's adventures (267). — The man and the
woman who had received crests from the Grizzly Bear showed them
at a great feast (294). — The man who had killed the Wolf prince
showed his crests — the cleft-hoof garments, the wolf-tail hat, and the
long-ear armor — at a festival (320). — The men who had received
crests from Na-gun-a'ks annoimced them in the same way (290, 291).
Crests were worn at potlatches by both host and guests. The
guests at Dragging Along Shore's feast are asked to wear each his
crest (290). The sea monsters at Down The Useless River's potlatch
wear their crests (276).

Names were proclaimed in the same manner. Ordinarily the name
was not proclaimed by members of the clan to which the name be-
longed, but by the father or grandfather, who belonged to a distinct
clan. Thus the father gives the name in 60, 1.16.5, N 101; the
father's father, a Haida chief, gives names to his son's children from
a Tsimshian princess (258); the supernatural bemg gives names to
his son's children (273) ; a boy receives his name from his mother's
father (243) (here it is somewhat ambiguous whether he gives his
own name or another name) ; a man gives names to his daughter's
children (283).

On the other hand, in N 164 a boy who gives a potlatch asks his
uncle (his wife's father) to ilistribute the presents and at the same
time to proclaim his name.

If on 234 it is stated that the mothet gives noble names to her chil-
dren, it may bo meant that names belonging to her family were
selected. It does not necessarily imply that the bestowal of the names
was performed by the mother herself. In 1.83 and N 227 the mother,
after the disappearance of her supernatural husband, announces the
name Asdi-wa'l as her son's name, which name had been selected for
the boy by his father. In 1.111, however, the mother gives a pot-
latch, and gives a chief's name to her son. Later on he gives a feast
to all the cliiefs to make known this name to all the people (1.123).
At another place (1.169) the mother, after a hunting exploit of her
son, mentions her son's name for the fu'st time, saying, "This is my

BOAS )

DESCEIPTION OK THE TSIMSHIAX 419

child, whom his (supernatural) father called GimaxiiesEmga'd."
Later she gives a great potlatch and announces this name pubUcly
(1.171).

In a note on 1 .223 the customs relating to naming are described.
In a great many cases it is not stated explicitly who gives the name,
but the festival of taking the name or of proclaiming the name is
mentioned. Thus it is said (268) that a great name is given to a
woman; a boy takes a name publicly (274); a boy and a girl take
names publicly (277) ; a man takes or is given a gi-eat name (232, 306,
1.143, 1.191); a girl receives a woman's name (243).

^Vfter the names have been established, individuals take names
belonging to their families. A boy takes his uncle's name (267), and
a man takes his mother's eldest uncle's name (312).

It remains here to state what we can learn regarduig the relations
between the clans. The towns are the property of certain clans.
Thus we hear of a Raven town, an Eagle town, and a Wolf town in
Metlakahtla (272, 306), and of an Eagle and a Raven town on opposite
sides of a river (270).

On the other hand, it is stated that the chief's brothers-in-law have
their houses on each side of the chief's house (234), so that in this
(•ase these must be house owners belonging to at least two clans in
the village.

Rivalry and hostility between clans is the theme of many tales.
Examples are the tale of the war between the Eagles and Ganha'da
in Alaska (270), the Eagles and GispawadwE'da in Gits!Emga'16n
(2.53), between Eagles and Wolves in Metlakahtla (307), in the Nass
version the conflict between the Git-ginio'x and GispawadwE'da
(N221).

Sometimes a clan, on being defeated, would seek a new home in a
distant comitry (270), or the sm'vivors would flee to their clan fellows
in a neighbormg tribe, as the G'itslEmga'lon Eagles to the Nass
Eagles (2.53. also 354). We hear of the Wolf Clan tliat after a war
with the Eagles (316) they were scattered over all the villages.

Family Life

Families. — In many cases families are spoken of, consisting of sev-
eral brothers and one sister. Thus we find mentioned a chief who
has fom* sons and one daughter (278, 1.11.5, 1.12], 1.193), and another
family consisting of four brothers and one sister (216); a chief who
has four sons and two daughters (1.213), another one who has five
sons and one daughter, the daughter being the yoimgest child N 98;
others who have six sons and one daughter (140, 161) ; another family
of many brothers and one sister (154); also a chief who has one son
and one daughter (260). In quite a number of instances we find a
number of sons and two daughters, three sons and two daughteis

420 TSIMSHIAN MYTHOLOGY [eth. axn. 31

(267), four sons and two daughtei-s (236, 255). In still others the
stories treat simply of the sons of a chief, without any mention of
his daughters. Thus there are ten sons mentioned (141), six (131),
and fom- (N 200). An only son is spoken of on 58, 154, 192, and in
N 188; the only son of a woman on 243. An only daughter is men-
tioned on 172. The man who has eighteen Wolf children belongs, of
course, in the domain of myth (322). In one story there appear a
chief and his sister ; the chief has a son, and his sister a daughter (185).
Two children, without reference to sex, form the subject of the story
N 159. In most of these cases the children are referred to as living
in their father's house (244), although a few times (1.195, N 100)
they are referred to as living with their mothers. There are hardly
any cases in which the social unit of which the story treats consists
of a chief and his nephews. We find mention of such a chief and
his four nephews on 116.

A number of times polygamy is specifically referred to. Thus the
chief is said to have six wives (267), as many as twenty (278), and
many wives (238).

After the destruction of a village, a chief, his sister, her two sons
and one niece, are the sole survivors (222) ; and at the same place it
is said that four boys and two girls were the only survivors (223).

Love. — Although marriages were arranged as previously described,
the personal inclination of the girl was evidently of considerable
importance. We hear (185) that the relatives of a prince talk to the
father and the uncle of a princess in order to arrange a match for him,
but that they are unable to overcome the objection of the girl. In
another story a girl's aunt asks her to be kind to her cousin, who
wooes her, but whom she rejects (166). Again, at another place, a
girl makes love to a man whom sh^ had previously rejected (189).

Clandestine marriages with supernatural beings, and subsequent
elopement, are one of the ever-recurring motives of the tales. The
man always takes the girl along with him -to his town.

A gu-1 sends her maid to a youth in order to tell him that she loves
him (189). She asks a visiting stranger to marry her (1.117, N 158).
A youth meets in the woods a girl whom he loves (155); a woman
pretends to be dead, and her lover visits her in her grave-box in the
woods (215); a boy elopes with his cousin (1.171); a stranger mar-
ries the chief's daughter (1.115); a prince meets a beautiful girl, and
at once wants to take her in his canoe (261).

The boy (154, 242) or the girl (242) who does not want to marry,
either on account of a secret marriage or because of pride, is met
with often.

A girl who does not like her suitor makes fun of him without
mercy (186).

BOiS] DESCRIPTION OF THE TSIMSHIAN 421

A poor woman pretends not to notice it when a young man wiio she
tliinks may be a desirable suitor comes to see her daughter (158).

After a man had married a girl in a foreign town, he might stay
there for some time, but finally he would take her back to his own
home (N 100). In this way a prince who has married two Wolf
wives retm-ns with them to his native village. Wlien he arrives, he
first leaves them behind the village; but, after announcing their
arrival, he brings them dowTi (.321).

Married Life. — Incidents of the joint life of husband and wife are
numerous. We are told of ten hunters who go out accompanied by
their wives to visit the hunting-ground (141). There are also other
cases of women accompanying hunters who go out to stay on the
hunting-ground for a long time (152). When the man kills salmon
on the river, the woman carries them up and the man hangs them
up to dry (77). In the morning, when a noise is heard on the beach,
the wife sends her young husband to see whether any animals have
tlrifted ashore (NISI). The woman makes fire for her husband (1 .155) ;
she prepares the meals (78); she combs his hair (78) ; and when they
are resting, the husband lays his head in her lap and lets her louse
him (1.161). In case of danger, women and children are placed in
canoes and sent to places of safety (165, 1.165). The wife will
also reproach her husband for improper conduct. Thus a slave-
woman ref)roached her husband for having done harm to their
master's son (59).

The husband of a supernatural woman draws water for his wife
(213, 1.111).

The love between husband and wife is often mentioned. A man
who has lost his wife searches for her (236), and, when he finds her
in the woods, embraces her (237). A supernatural woman who had
killed her husband in a fit of jealousy mourned him; and when he is
resuscitated by her father, the couple are reunited and continue to
live loving each other (1.115). The loving wife tries to protect her
husband against the attacks of her father (1.89, 1.103). When the
couple have to part because the husband longs for his home, and his
wife is unable to follow him, she embraces him (1.115). A man who
has insulted his wife in a fit of anger prays her to come home, saying,
"Come home, my dear wife! You know I love you better than any
one" (140). The dying wife addresses her husband, saying, "My dear
husband, keep your love for me after I am dead. Don't go home too
soon! Watch over my grave!" (152). In memory of hia wife the
widower makes a wooden figure representing her, which he sets up
in his house. He does not touch anything left by his wife (152). In
another tale we learn of a man who traveled away from home and
had married a supernatural woman. When he returns, his former

422 TSIMSHIAN MYTHOLOGY [KTn. ANN. 31

wife tries to get him back (211). Aiiotlier man who had given liis
wife cause for jealousy was struck by her in the face. When she
left him, he followed her, crying, trying to get her back (1.111).

Another phase of domestic hfe is revealed in quarrels between hus-
band and wife. A woman whom her husband has offended by scold-
ing her does not follow entreaties when he assures her of his love
and asks her to come back (139). A man who has been gambhng
makes his wife so angry, that she throws the dishes into the fire and
upbraids him, saying he ought to marry the daughter of a super-
natural bemg. This indulges him to leave her and to seek the home
of the supernatural woman. Improper behavior of the husband
makes the Avife first of all downcast (207). In N 126 a man deserts
his wife because ho is tired of her.

Faithlessness of woman is the motive in several stories. When it
is discoverefl that a woman is faithless to her husband, who, in con-
sequence of her actions, has hard luck and is killed by an accident,
his brothei-s kill her lover (1.195). On 317 a chieftainess is said to
be in love wath the Wolf chief, and the chief's nephew is in love with
the (hief's wife (214). Jealousy without cause is the theme of the
tale on 270.

The polygamic relations also enter into om stories. The chief with
one -wUe on each side' is described in N 194 and N 205. The himter,
when he comes home, divides the game between his wives (238, 1.161).
Very often difficulties arise because the chief loves one wife more than
the other. In 217 he loves his second wife best because she has a
child. In 181 it is said that he loves one more than the other; and
in 207 that he loves the noblest wife best. Jealousy between wives
is the subject of 216, 2.38.

Only in one case are the two wives of a man said to be sisters (317) .

Brothers and Sifters. — The relations between brothers and sisters
are also touched upon. A woman who has been insulted by her hus-
band is asked by her brothers in the most loving terms to go home
Avith them (140); and when she is being transformed into an -animal,
the brothei-s can not forget her (141). We are told that brotheis
love their only sister (278), and six brothers go out in search of their
sister who has been lost (163). On 283 one brother after another
loses his life in the attempt to rescue his sister from the Bear who has
abducted her. After the people in a village have been killed by a
supernatural being, a brother takes his sister along, and they leave
the village together (157; see also p. 459). When a poor woman
returns home with her chikl, her brothers make fun of her and let
her live in the coiner of the house (1.167). After they have killed
their sister's husband, tliey maltreat his widow. Only the youngast
one takes pity on her (1.137).

1 See also p. 429.

i»iAs] DESCRIPTION OF THE TSIMSHIAN 423

A widow who has been helped by supernatural behigs takes her
supply of salmon to her brother's house (160).

In a few cases the relation between sisters is also described as inti-
mate. Thus, when one girl is taken up to heaven by her husband,
she wants to have her sister taken along too (298): and when two
sistere visit the camp of a hunter and one of them is put into an embar-
rassing position, her sister tries to protect her against ridicule (154).

Brothers appear often as companions, but there is no special men-
tion of the love between brothers. In 1.193 a number of brothers go
out hunting, one of them is killed, and the thiee remaiiimg ones are
very sail. Four brothers, chiefs of one village, are spoken of as each
having a house of his own (292). A number of brothers Uve together
who are very active, except the yoimgest one, who is lazy (116).

Male Cousins. — Cousins (that is to say, sons of a brother and
sister) are mentioned once only, when it is told that when a lost man
returns and fuids that his cousin has succeeded to the chieftaincy
formerly held by his father, the two embrace each other, and the
new chief receives his returning cousm most kindly (321).

Brothers-in-lav: and Sisters-in-law. — The relations between a man
and his wife's brothere appear, on the whole, as friendly, but very liable
to turn into enmity. They bring food to their sister's husband (217).
Four brothere give their sister in marriage to Asdi-wa'l (1.121), who
later on presents them with gifts of meat (1.123). They, however,
become jealous of him on account of his prowess (1.125): and when
he goes huntmg with them in the canoe of the eldest one, they
desert him on a sea-lion rock (1.127). Later on they look for his
body (1.133). Another set of brotheiB-in-law desert a hunter
because they are ashamed on acTOmit of their lack of success (1.121).
Only the youngest one is merciful (1.127, 1.137). When the huntei-
is saved in a miraculous way, he lives with his youngest brother-m-
law (1.143). Brothers-in-law come to visit their sister's husband,
and bring him food (217, 1 .163). The chief then gambles with them
(217); and later, in a fit of jealousy, the chief orders bis people to
kill his brothere-in-law. The brothers will take vengeance on any
injuiy inflicted upon then- sister. For instance, the woman's brothers
kill her husband because he has killed his wife, their sister, in a fit of
jealousy (270).

In one case we are told that a chief had two wives. The brothers
of the younger wife came to visit him, and at this opportunity the
chief's fii'st wife falls in love with one of the brothers, who declines
her overtures (217). This instance is interesting, because it shows
that the two wives of the chief must ha^-e belonged to different clans,
otherwise the woman could not have approached the other wife's
brothers. The incident in which a man kills his Bear brother-in-law
(282) can hardly be used in this connection, because obviously it

424 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

contains supernatural elements; still it is a reflection of the fact that
quarrels between a man and his wife's brothers were not uncomnaon.
In still anotfter passage (225) we hear of a chief who has one son and
four brothers-in-law, and that he orders his brothers-in-law not to
give any food to his son. Hdre the wife's brothers, who belong to
another clan, appear as living in the chief's village, and to a certain
extent subject to his orders. A supernatural woman who is not
treated kindly by her husband gives to his younger brother super-
natural presents and other gifts, and f:r.a,!ly marries him (N 195).

There is hardly any mention of the relation between a woman and
her brother's wife. In -N 204 a girl goes out to invite her brother's
wife to come in.

Parents-in-law. — The wife's parents and their relatives do not seem
to have had a very intimate relation with those of the husband. We
hear often, however, of their bringing presents of food. Thus in
N 192 the relatives of a strange wife bring niuch food. A visit of
the woman's father to the husband's father's house is spoken of in
N 230. The girl's relatives, also her father, give property to her
husband's father (207). It does not appear clearly whether there is
any reluctance on the part of the young woman to speak to her
mother-in-law. The latter turns her out of the house because she
dislikes her. Incidentally we hear of a woman's father-in-law inquir-
ing how many brothers she has (280), and apparently he addresses
her directly.

References to the relation between the young man and his wife's
parents are somewhat more frequent. In one place it is said that
the mother loves one of her two sons-in-law, the father the other one
(299). The young man gives j)resents to his father-in-law and to his
wife's uncles (302). He gives a sea otter to his mother-in-law (1.173).
During the olachen-fishing season a man goes out with his wife and
his mothei'-in-law in his canoe (301); another one with his wife and
a slave-girl. A hunter sits in the bow of the canoe, his mother-in-law
in the middle, his wife in the stern (84). The wife's mother prepares
supper for her son-in-law (84). Very often we hear of a son-in-law
doing various kinds of work for his father-in-law. He offers or is sent
to get fuel (209, 299) . He is asked to get fish (301 ) . The tests of the
son-in-law (1.89, N 130) refer in part to such tasks imposed upon him
by his father-in-law: He gives meat to his father-in-law (1.97), is
sent to draw water for him (1.97), is sent for fuel (1.101, N 133). In
N 230 a chief asks his son-in-law's help because he is old. "When the
chief has many slaves, his son-in-law is not allowed to work for him
(209). Apparently the young couple may live for some time in the
wife's father's house; but after a while the son-in-law puts up a new
house (238). As stated before, the couple go back after a while to
live in the man's village. The relations between the wife's father

BOAS] DESCRIPTION OF THE TSIMSHIAN 425

and the husband's father are of course niutual; and as we heard
before of the father and the relatives of a woman giving food to tho
husband's relatives, so we hear also of the man's father giving prop-
erty to the relatives of his daughter-in-law. One rather character-
istic passage tells us that the mother-in-law of a young man does
not dare to look angry when her son-in-law, whom she does not like,
acts against her wishes (303).

Sonr-iiv-law. — There are two stories of the tests of the son-in-law
(1.89, N 130) which center in the idea that the girl's father tries to
overcome his daughter's suitors. lu the further development of this
theme, the young man finally gains the love of his father-in-law
(1.107). After a clandestine marriage, the father welcomes his son-
in-law, and asks his daughter to accompany him to a seat by the fire
(1.117). In the story of Chief Peace (214) the relation between the
chief and his son-in-law is that of mutual love. The chief mourns for
him when he dies, and revives him. I have not found any indication
of the mother-in-law taboo.

Uncle and Nephew. — Since in the social organization of the Tsim-
shian the relation between a man anS his sister's children is particu-
larly intimate, it is not surprising that we find many references to
the relations between the chief and his nephews. The chief orders
his ne])hews to build a new house (116), to get fuel (116), and to
make fire (226). On 154 we are told that a chieftainess had many
brothers who loved their nephew. A number of nephews offer to
accompany their uncle on a dangerous journey (335). The uncle
invites his nephew (189); a man's adopted daughter is given in mar-
riage to one of his nephews (267) ; a chief leaves his name and prop-
erty to his nephew (295); he is ashamed because his nephews are
overcome in a contest (119). Nephews {viz, a sister's daughter's
sons) are mentioned as successors to the chief's place (258, 314), and
the nephew whose good will is desired is asked to marry his uncle's
daughter (231, N 184). On 224 a man marries in a certain village,
and for this reason all his nephews desire to marry in the same vil-
lage. On 284 a woman asks her Bear children to provide food for
their younger uncle ; that is to say, for her younger brother.

On the other hand, rivalry between uncle and nephew is a marked
element in some of the tales. A chief's nephew makes love to the
chief's wife (214) ; a poor orphaned nephew is maltreated by his uncle
(N 137); four uncles maltreat a girl returning from the woods, whose
parents had died (1.167) ; and uncles maltreat their nephew, following
his father's orders (225). Only the youngest uncle is merciful (1.167).
At another place (244) we read of a boy being compelled to go with
his uncles against his will.

Parents and Children. — It is rather striking that in hardly any of these
cases is there any mention of an intimate love between the uncle and

426 TSIMSHIAN MYTHOLOGY r RTii. an'X. 31

nephew. On the othcir hand, the relations between parents and
children, particularly between father and child, are <lescribed as
most intimate. It is said over and over again that parents love their
cliildren very much (for instance, 297): and even more often, that a
iather loves his son very much (137, 192, 244). On 247 it is said
that a boy loves the father very much. It is an expression of the
love between father and son that a boy sleeps in his father's bed,
cries when he thinks that his father has been killed, and lies in the
bed of his lost father, weeping (249). Father and son cry when they
have to part (244, 248). A father thinks always of his lost daughter
(163, 170). He searches for her when she is lost (N 230). When the
mother scolds her son, the father stops her (193); but at another
place we hear that when a child dies, the mother cUes of sorrow (172).
When a woman gives birth to an otter, she finally takes pity on him
and begins to love him (168). When a visiting woman allows the
hostess to take charge of her infant child, she constantly looks at it,
full of fear that something might happen to it (142). When her child
is killed by the hostess, fear prevents her from cryuig (142). When a
slave-woman in a starving household has secured some meat, she
feeds her children secretly (229).

The children grow up in their father's house (234) . Even a married
man lives in the same house with his mother (1.195). When the
father returns from hunting, the children run to meet him (94). The
children give property that they have procured to their father;
therefore the father nf hunters is wealthy (161). A woman who has
obtained food from a supernatural being gives it to her parents (240).
A young woman who finds food shares it with her mother (1.73).
On the other hand, a woman who is not treated well by her husband
asks food from her father's people (238).

Returning travelers are met by crowds, who assemble in front of
the house of the father of one of the travelers. They then go to this
man's house (262). A lost woman returns to her father's house
(342). A lost hunter returns to the house in which he finds his
sister, while his wife and cliildren have to be tailed in (104). A lost
prince returns to the house of his father, who has died dm'ing his
absence, and whose nephew has succeeded to his place and has
inherited his house (321). The body of a ])erson who has died is
carried to his father's house (203).

Wlien a person had boeu away for a long time, he would naturally
return to his parents' house, and therefore several times we find
mention of a hunter who had been absent for a long ]3eriod, and who
finds liis parents dead (1.115). Tlie same happens to a girl (1.167).
The lost girl who returns to her father's house goes straight to her
bedroom without speakuig to any one (170). In 1.195 we find the
married sons living in their parents' house, for the youngest one of

BOAS]

DESCRIPTION OF THE TSIMSHIAN 427

the huntei-s goes home and asks his mother in regard to the doings
of the eldest brother's wife.

The father gives presents to his wife for the purpose of giving
them to his son when he is old enough (sec p. 414), and the young man
asks his mother foi- his father's hunting-tools (1.1 43). On the other
hand, the son gives him ting-dogs to his father as a present (1.143).

The duties which the father's t Ian performs in the social advance-
ment of an m(li\ndual do not come out very clearly. We learn that
the cradle for a child is made by its father's father, a supernatural
being, who is paid two elk skins, ocher, and eagle down by the child's
mother's father (241).

The daughter is carefully guarded by her parents (see p. 432). The
father who does not want to let his daughter marry is an oft-recurring
motive in these tales (161, 177, 232, N 229). In some cases the
father consents to a secret marriage whi( h his daughter has entered
into against his will (298, 1.117, N 229), but he may harbor enmity
against his son-in-law who has married his daughter without his
consent. In other cases the child is deserted by him (432).

When a cliief desires to obtain a treasure, he offers his daughter in
marviage to the successful competitor^ (N 138). A hostile relation
between father and son, developing from the fact that the two belong
to hostile clans, appears as an element of one tale only, when,
after a war in which all the men of one clan have been killed, the
chief kills all his sons who are the children of a woman of that clan,
for fear that they might avenge the death of their relatives (307).
For that reason it is also said at this place that the only surviving
boy hates his father.

We do, however, find immerous cases in which a chief is tlispleased
with his cliild of whom he is ashamed for one reason or another. On
225 the son will not work. When the strain becomes great, the
father deserts his child. Thus the father sends off his voracious child
(60) ; the chief deserts his daughter, his nephew, and the grand-
mother of the latter (N 14.5); he deserts his son, his son's grand-
mother (presumably the maternal grandmother), and a slave (227
and N 171). On the other hand we hear of the deserted boy who
becomes successful and will not help his father (230).

At the death of a man or a woman, their children give a potlatch
(N 186). Disobedient children are spoken of only once ( 126).

We often find wonuMi described as living far away from their rela-
tives. The woman married in a foreign country tells her cliildren
her story (268). She teUs her story to her grown-up children (234),
speaking a language which all her younger children do not imder-
stand. Only the eldest one has learned Iut language (235). We
also hear of mother and daughter living at dift'erent villages, who

1 See also p. 432.

428 TSIMSHIAN MYTHOLOGY [ bth. ANN. 31

meet during a famine, eacli liopuig that tlie other one might assist
her (1.71). In the story mentioned before, in which the man kills
all his sons, fearing their revenge, the mother is described as loving
her sou and llnally rumiiug away with him (307). Slie flees from the
ill win of her son's uncle ( 244) .

The poor lonely woman and her daughter sleep on o])posite sides
uf the fire ( 1.73). When a supernatural being approaches her daugh-
ter, she allows her to be married,, pretending not to notice what is
going on (15S). A bad woman offers her daughter in marriage to a
visitor, whom she intends to kiU wliile he is asleep (N 234). The
mother urges her son to marry (242).

Grandparents and Grandchildren. — Very often tlie relations between
grandparents and grandcliilch'en are referred to. The grandmother
who stays with a boy in a small hut on a brook (N 117), the grand-
mother who stays with an isolated girl (N 96), and children deserted
with tlicir grandparents (see p. 432), are not of rare occurrence. In
one tale from Nass River a boy who lives with his grandmother makes
fun of her and maltreats her (N 119, N 121), but finally he is anxious
to I'eturn to her.

When a woman is married in a foreign country, she likes to send
her children back to her father. Thus the Grouse children visit their
mother's father, and at his request call in their parents (N 230).
The children of the princess who drifted away in a hollow tree visit
their mother's father (256). The children of the Bear go back with
their mother to their grandfather's house (283). The woman who
had married the Mouse and had drifted to Queen Charlotte Islands
also sends back her children to visit her father (234). In several
cases the children are sent back because their paternal grandmother
scolds them. The incident generally takes the form of the children
rompmg in the house and fallmg against their father's mother, who
then reprimands them and calls them children of slaves (234, 256).
In only one case does this incident refer to the mother's mother (283) .

It is stated on 274 that the father of a male supernatural being
sends back his son's children to their maternal grandfather.

A number of cases of adoption are referred to in the tales. The
Wolf Woman adopts the slayer of her son in his place (320). She
calls the animals to a feast, and shows them her adopted son, who
then marries her brother's daughters. A Haida chief adopts girls
who drifted ashore near Ins village in a hoUow log, and his sons marry
them ( 255) . At another place a couple who have lost their daughter
find a girl, and adopt her in place of the dead girl. Then the father's
nephews marry her (234). The apparent discrepancy in usage may
be due to the fact, that in the fu'st case the Wolf Woman adopts the
youth as a member of her clan; in the second the Haida chief makes

BOAS) DESCRIPTION OF THE TSIMSHIAN 429

the girl a Qaember of his own chin: while in the third she takes
the place of his daughter.

I may mention here also the statement that a supernatural being
who caused the loss of two sisters gave to their parents in return
the daughters of one of the sisters, whom he had taken to the sky
(303). One of the two lost women, it seems, was actually reborn as
the child of her sister (303).

Chiefs, Attendants, Slaves, Council

Chiefs and their Families. — The chief is the head man of the clan.
He has the privilege of using certain names and crests (see p. 411), and
has also limited social and political rights and duties. On the whole,
the chief is represented as taking care of the welfare of the people of
his village.

In ordinary life he takes })art in the occupations of the wliole tribe,
although he has men who may work for him. He goes out fishing
with his brothers and his brothers-in-law (285). He asks a guest to
go fishing with him (92), and comes back after an unsuccessful fisliing-
excursion (239). When the chief goes with his tribe to search for
beautiful feathers, he is given the first choice (344). The chief's sons
are expert hunters (161), and for this reason their house is full of
grizzly-bear skins (311). The prince makes arrows for hunting (192,
22.5, N 170), and, assisted by his slave, he takes a halibut up to the
house from the beach. We hear also of chiefs' nephews or sons-in-
law gomg out to get fuel and to do other service in the house. The
chieftainess goes with her maids to pick berries (1.147). She pro-
pares a meal for the visitor (N 190). She washes the skin of a wliite
sea otter (1.173). The princess goes out to draw water. Neverthe-
less the noble woman is not expected to do hard work (see p. 432).

On the other hand, the people work for the chief (27S). They fish
and pick berries for him (182, 239). Girls pick berries for the chief-
tainess (278). The chief sends out his hunters (94, 146). They go
out to search for his lost son (208). In general, the people obey his
orders (165). When it is time to move camp, the chief sends out his
slave and orders the people to move (see p. 435). He is called the
master of the town (N 169); and it is said that there was one chief
and a chieftainess in the town, indicating their high position (N 188).
We hear, however, also that there are two chiefs (161) and six chiefs
(295) in a town, indicating that the wealthiest and noblest men of
the clans were designated by this term. In large towns there are
therefore also many princes or people of noble birth (161).

In return for their services, the chief must feed his people when
they are in need (294) , and be liberal in arranging feasts. The people
have fun in the chief's house every evening (218).

430 TSIMSHIAN MYTHOLOGY Jeth ann. :il

On ceremonial occasions the chief and the chieftaine;^ do not do
their own work and do not talk to the people, but have their attend-
ants and messengers who work for them. These may be younger
members of their own families, people that do not belong to the high
nobility, or slaves.

It was mentioned before that chiefs' nephews or sons-in-law work
for them. On important occasions the chief sends his nephews as
messengers (104) or as his speakers (224). In one case he sends his
own sister, accompanied by some men, as his messenger, and finally
goes himself with his sister to invite a great chief (275).

When messengers come to invite a tribe, the chief invites them to
his house (132). On the other hand, when he is traveling, he sends
his messenger to announce his arrival; and when he is offered food,
his messenger tells the people whether the chief will a(-cept it (N 40).
When his son dies, he orders all the people to put out theii- fii'es, and
punishes those who do not obey. In this case his authority seems
to extend even over a village located on the opposite side of the river
and inhabited by another dan (1.197). It is said that a chief mal-
treats a clan that he has vanquished in war (311).

Since all the people work for him, the chief is rich in p^-operty as
well as in provisions. A chief has four canoes fuU of slaves (1.189).
When all the people are starving during a famine, smoke is stUl rising
from the houses of the chiefs (295). He owais the weapons for war
and distributes them among the people ' (N 142) . When a chief tainess
travels about, she is accompanied by many slaves (241).

When strangers visit the village, they are callod into the chief's
house (72, 292), and give presents to the chief and to the chief tainess
(N 190). When at a f estiviil or at other times the present offered
to the chief was not of sufficient value, he took offense (314).

As stated before, the chief's house was the principal building in
the town, and stood in the middle of the row of houses, or, in a toAvn
of several rows, in the middle of the front row (see p. 395) . The chief's
house was carved (100), and the most beautiful houses were known
among all the tribes. A new chief might build a new house (238).
In the tale of the origin of the clans it is said that the Chief in Heaven
built houses for his sons' childi'en, and decorated the fi-ont with carv-
ings (1.213). There is no indication in the tales that this was the
regular custom of the people and that the houses of the poor people
were carved.

The chief, as leader in war, was responsible for the safety of his
men. When any of his followers were killed in war. he had to pay
the relatives for the losses they had sustained (119).

Before his death, the chief invited the people, transferred his prop-
erty to his sister's son, he and his relatives sang his mourning-song,

> See also p. 365.

iiOAS] DESCKIPTIOX OF THE T~IMSH1AN 431

and after he had died liis tribe inoui-ned over him for .two daj's and
two nights (295). At another phxce it is told that a dying chief gave
his place to his niece's eldest son (258).

The people take an intimate interest in the chief's family affairs.
^Vhen a chief dies, the people travel about to investigate who has
caused his death (313). When his child dies, thej^ go to his house to
console him (58), or they invite him in order to comfort him (342).
When he wishes to marry, he submits the proposal to his tribe (179),
who try to find a wife for him (1 79) . When a princess disappears (340)
or is lost out of a canoe (273), the whole tribe is stricken with sorrow,
and the people search for the lost princess in all the villages (163).

In one case we hear of a chief who has paid out all his property to
his tribe to repay the losses that they have sustained in war. Because
he is poor, the people desert him (119). There are, liowever, other
cases where the old chief who has lost his eyesight is still respected
by the tribe (258). When the village belonging to a clan is con-
quered by enemies, the chief flees with his niece to liis own clan on
Nass River (253).

If the chief is desirous of accomplishing a certain eiu'i. he announces
that he will give his daughter in marriage to the person who achieves
the task that he sets him (N 141) . It seems rather curious that such
an incident should happen among the. Tsimshian, since this would
exclude from the contest all the members of the chief's own clan.

When any event of importance happens in the village, the people
assemble in the chief's house (N 138).

Nose and ear ornaments were used by chief's children (178). The
labret, which was used by females oidy, four holes in each ear for
ear-ornaments, and the perforation of the septum, were all indications
•of high rank (303). ^

The chief's children di-ess in beautiful valuable garments. A
prince who goes out fishing wears a valuable cormorant hat (260),
and princes dress in marten garments (193).

The intimate relation between a chief and his children is indicated
by the fact that a princess who is in danger ofi'ers all her father's
wealth to a shaman in order to be rescued (341). At another place
she says to a person whose help she asks, ''My father's property shall
be your property, my father's canoes shall be your canoes, my
father's slaves shall be your slaves, my father's coppei-s shall be your
coppers" (1.157).

I have discussed on p. 425 the relation of the father to his children :
and we have seen that in cases where the prince acts in a way unbe-

1 When the daughter of a person of rank was able to walk, her parents made a small hole in hftr lip. All
the men and women of the girl's clan were invited, and the child's mother would give all her properly
to her husband's sisters. "When the child was grown up, the lip-hole Wiis enlarged. The highest chief-
tainess had the largest lip-hole and largest labret as a sign of her high rank, (lirls who had no labret
were called slaves (299) .

432 TSIMSHIAN MYTHOLOGY Teth. ann. 31

coming to a member of the nobility, he may be deserted by his father.
This happens when a prince, instead of catching salmon, makes
aiTows and feeds the eagles with the salmon that ought to be stored
for winter use (225, N 169), and when another one is voracious and
gi-eedy (60). Although the prince and the princess should man-y
according to the wishes of their parents, they often follow then- own
inclinations (see p. 420). A prince is married secretlj' to a Lake
Woman (155); and a princess who marries a Mouse Man is put into
a box which is sent adrift on the river (233) . There are many tales
based on clandestine marriages of princesses.

When scolded b}^ his father, the prince may leave his paternal
home. In this case he tells his slave that he will leave his father's
house (193, 208). Friendship between the prince and his slave is
often referred to. When the prince and his slave are deserted, the
prince generally first looks out for the needs of his slave before attend-
ing to his own needs (N 173).

The social position of chiefs' daughters is very high, and they were
carefully guarded by their parents. The bed of the princess is over
her parents' bedroom, so that access could be had only from the
parents' bed (161, 232, 297); her maids have their beds under hers
(297). The chief bars the door of his house every night to protect
his daughter (161). She is watched by her parents, brothers, and
maids (161). She must not go out on the street in the daytime (297)
or when other people are about (161, 297). She has a number of
companions (1.147) or maids (340), who watch over her. Ten com-
panions are spoken of on 297. When a girl goes out, she is accom-
panied by her maid (161, 232). On 318 the princess orders her maid
not to let the people know what she is doing. While she is asleep
the people keep quiet (162). She goes to bed early and rises late'
(161, 232). The parents are very particular whom she shall marry,
and often do not want her to marry at all (161, 177, 232, N 229).
On the other hand, the girl resents this restraint and wants to marry
(297).

The Prince and hL<< Fnends. — Four boys are selected among the
noble people of the village to grow up with the prince as his friends
(173, 187, 322). Three friends are spoken of on 260, 307, 317. Good
boys were selected as his companions (322). The relation between
the prince and these youths is very intimate. In 154 we hear that
a prince and his friend sleep in one bed. The prince and his friends go
hunting together (317); they travel together (173,284, 303); they
go out together to get a supernatural arrow (308), go to the house of
Chief Pestilence (187), and set out to get the supernatural copper
(303). ■

■ When men go out hunting, there are generally four men in a canoe
(75, 135, 171, 260, 285).

BOAS] DESCRIPTION OF THE TSIMSHIAN 433

A prince's friends make a fire for him, and after the meal take
away his dish (N 190). In cases of danger the friends will always
stay with the prince. Thus they stay under his coffin (203). In
cases of trouble there is generally one companion who does not want
to leave his friend. A boy's companions leave hmi one after another
(323); the friends watch by the body of a prince, and leave him one
by one. The last one is imwilling to leave the body (203). The
friends of a princess who has some difliculty in carrying her berries
home leave her one by one, until finally the last one, who is unwilling
to leave, is sent back by her (279, 1.149).

When a young man sets out on a dangerous expedition, his friends
insist on accompanying him, until he finally sends them back (1G5).
The young man who visits the house of Chief Pestilence leaves his
friend at a brook, making the most dangerous part of the journey
alone (187). A youth who sets out on a dangerous expedition is
accompanied by two friends and a slave. First the two friends are
sent back by the Mouse Woman, who gives advice; then the slave is
told by his master to wait (N 129).

Council. — Matters of importance are decided in a council of wise
men. Tlius, when a flash of lightning proceeds from a bundle thrown
dowii on the floor of the chief's house, he calls his wise men and asks
them to explain the significance of the event (219). When a chief
finds out that wise people are starving and a Gull has given meat to
one of his slaves, he sends messengers to call the wise men, in order
to ask them what they, think (230). A chief is urged by his people
to take a wife, and when he agrees the wise men take counsel and
choose hunters to search for two women whom the chief is to marry
(179). When a j'oung man has obtained crests, his father, the chief
of the village, calls all his wise men to consider with them what to do,
and upon their advice builds a fort (319). When a number of trav-
elers have lost a princess out of their canoe, a meeting of the wise
men is called, who conclude that a supernatural being has taken her
away (273). Wlien a number of young people have been killed by
a ghost, the wise men assemble and suggest to the parents to call in
the shamans (338). In the same way, when a girl has been hurt,
her father calls together the wise men and asks them what he shall
do to cm-e his daughter. They advise calling in the shamans (82).
When a young woman requests her father to send food to her hus-
band, he calls in the wise men, who advise him to do as she requests
(184). When a chief's grandchild is crying all the time, the chief
calls his wise men to tell him what the boy wants (61).

We also hear of councils of shamans who want to kill a rival (328) ;
and when the animals tiy to ari-ange the seasons, they call a meeting
of all the animals, large and small (106). Wlien the Ghosts are
50633°— 31 ETH— 16 28

434 TSIMSHIAN MYTHOLOGY tETii. ANN. 31

trouliled by a vory successful shamau, they all assemble in council
and determine to kill him. It would seem that in these last cases
councils of the whole tribe are referred to (325).

Messengers ' and Attendants. — Attendants are sent to act as mes-
sengers (163), to watch a grave (215), to put fuel on the fire and to
spread mats for visitors (296), to call visitors to come down to the
fu-e in the middle of the house (286), to give fat food to guests (98),
to prepare a meal for guests who are expected (179), and to feed the
guests (110). .At a feast they are sent by the chief to see what kind
of food his wife's relatives have sent him (184). The chief's "men"
bring down his property from the sides to the middle of the house
(233).

The cliief's messengers have to perform many duties. As just
stated, his own relatives, his attendants, or slaves (see p. 430) may
act as messengers.

Young men and women are sent in two canoes to take the chief's
wife to her father and to act at the same time as messengers (181).
Messengers are sent out in fom* canoes to look for a deserted boy
(N 160, also 230, N ISO). A shaman is called by tliree messengers
(335). , Messengers are sent to invite people (132, 275), to call the
people to the cliief's house (321), to ask for help in taking revenge
(135), to request a girl in marriage for a chief (179, 298).

Slaves. — The miserable condition of slaves is referred to (59).
They live in the corner of the house (229). A slave-gu-1 who enters
a house sits down at the end of the fire (N 189). Wealthy people
have many slaves (161) ; and the son-in-law of a chief is not allowed
to work, because the chief has many slaves (209) . They cany food
(59), take animals up from the beach to the house (227, 302, N 172),
they are sent to get firebrands for starting a fire (1.197), they start the
fire in the house (209), and attend to the cooking (59, 85). They
take care of children (216), give them to eat (59), carry crying chil-
dren about in the house (61). The}' are sent out to pick crabapples
for the chief tainess (240) , or the chief tainess goes out with her slaves
or maids to pick berries (317).

When the people go out olachen fishuig, a slave-woman sits in the
stern, while the other slaves manage the bag nets (229). Childi-en
who go out traveling are accompanied by six slaves (268). In war
they are sent out as scouts (196).

A chief sends out his slave as messenger to see what causes a noise
outside of the house (286). At other times the slaves are sent to
call the people to the chief's house (193, 321) . They go as messengers
to investigate the fate of a deserted boy (N 180). A slave traveling
with his chief goes ahead of him and announces his arrival (72) . He

1 See also p. 438.

BOAS] DESCRIPTION OF THE TSIMSHIAN 435

speaks in behalf of the chief (74) ; and when his master is visited
by members of the tribe from which he has been taken, he serves
as interpreter (255). A superuatm'al binng who wants to marry a
girl sends his slave to woo her (298). When the tribe has to shift
its camp, the slaves are sent out by the chief to give the order (230.
N 145, N 162, N 171, N 184).

The relation between master and slave is often described as one of
gi-eat friendliness, the master taking good care of the slave. In one
story it is told that a slave who has been maltreated by strangers
goes to his master's house to complain (286). Stories are quite
numerous in which we hear of a noble person being deserted with a
slave. A chief, his nephew and slave, are deserted (119). A boy
deserted with a slave procures food for the latter (227; see p. 444).
Slaves are given as a present to the chief's son-in-law (209) . Another
chief buys a slave as companion for his son (192), and at the same
place the love betweea the slave-boy and his master is described.
A prince who wants to leave his father's house tells the slave of his
intention (208). A slave-boy who does not want to desert his master,
the prince, is ordered by him to stay at home, and he cries bitterly
when the prince leaves (19.3). Afterward he tells the chief that the
son, his friend, has left his father's house (207).

When a totem-pole was put up, a slave was killed, and buried
under the pole (259). A man kills his wife's maid because she lies to
him (307) . Slaves are described as standing in fear of their master
(1.179). Slaves may be sold or given away as presents; they are
counted among pieces of valuable property (see p. 436).

When the members of one clan make war upon another clan, they
rescue the slaves of their own clan who had been captured at a pre-
vious time (259).

Property. — While the possession of wliat is called rich ft)od (see
p. 406) was essential for maintaLning the dignity of the family, the
provisions themselves wore not counted as constituting wealth.
Wealth is obtained by selling provisions for other kuids of goods,
which, after they have been accumulated, are distributed in the pot-
latch. It seems that the ordinary road to wealth was through suc-
cess in sea hunting or in land hunthig. In a great manj^ cases we are
told that the successful liunter who has accumulated a gi'eat deal of
food sells it for ])ropertj-. Elk skins are most commonly mentioned
among valuable objects. Following is a list of objects offered in
exchange for food :

Elk skins, marten garments, sea-ol ler garmente, canoes, ra<coon skins, and all kinds
of property (211).

Elk skins, spoons made of elk antler, slaves, large coppers, houses full of elk skins,
thousands of rn/.-roon skins, and horn spoons (243).

Elk skins and all kinds of goods (212).

436 TSIMSllIAN MYTHOLOGY [eth. ann. 31

Elk skins, slaves, canoes, abaloue shells, many hundred scores of raccoon skins,
sea-otter garments, marten garments, dancing-blankets, and all kinds of goods (231,
232).

Elks and slaves and other goods (N 164).

Elk skins, canoes, and slaves and all kinds of goods (N 186).

In 1.171 it is implied that a white sea-otter skin is of great vakie.

Copper plates were of very great value. In a note in 1.171 it is said
that a single copper was worth a large number of slaves, canoes, and
other kinds of property.

Certain kinds of food are considered as unfit for chiefs. Mussels
are mentioned as cheap food (185).

In descriptions of the wealth of people it is said that they had four
houses full of property (N 186). Two lonely women have two large
houses full of provisions, which they trade for property (1.81).

The simple statement that persons become rich by selling meat
and other provisions is found (108, 242, 274, 1.81, 1.123, 1.171). It
is stated as ijarticularly remarkable that a hunter becomes rich in a
foreign land ( 267) . In one place it is said that the chief distributes
his food, and is given in return presents of skins, etc. (294). In one
case at least it is said not only that the hunter acquires meat, fat,
and skins of all kinds of animals, but that he also makes spoons of
mountain-goat horn and spoons and dippers of elk antler ( 244) . On
274 the principal industries of the various tribes are mentioned, all
of which consisted in the manufacture of objects given in excliange
for food.

In these lists other kmds of property used for sacrifices are not
enumerated. These are particularly tobacco, red paint, and sHng-
stones (N 88); tobacco, tallow, and coppers (208), which are taken
along on canoe journeys. On a journey to supernatural beings, food,
coppers, eagle down, and red ocher are taken (308). In order to
propitiate a killer whale, tobacco, red paint, and sling-stones are
thrown backward from the canoe (N 92) ; and elk skins, ocher, and
eagle down are given away as offerings (241). See also p. 451.

In other cases people become wealthy by their shamanistic art, Un-
wliich they are well paid (328).

A chief who has to pay for losses sustained in war giv<is in excliange
coppers, slaves, large canoes, elk skins, etc. (119).

Wlien canoes are sent on a visit, they take along as presents either
food (235) or property, such as coppers and slaves (256). A tribe
that make their escape aft«r having been vanquished in war take
along all their property — coppers, elk skins, marten garments, etc.
(271). Buying and selling of goods are referred to a few times with-
out a special statement as to the character of the purchase medium.
Tlius we read on 268 of the purchase of a canoe.

BOAS] DESCEIPTION OF THE TSIMSHIAN . 437

Trading-expeditions are referred to in X 196, where the people go
uiland to trade red ocher for weasel skins:

On p. 362 the custom is described of destropng life and property
in order to regain a loss of prestige sustained by some act that is con-
sidered shameful. In this sense must be understood the act of a
chief referred to on 233, who has his daughter, who married a Mouse
Man, sent adrift ia a box lined with ten coppei-s, many elk skins,
mart^^n blankets, and expensive garments. Here may perhaps also
belong the reference to a girl who is put into a pit lined with costly
garments and coppers at a time when the tribe was expecting a dis-
aster sent as a punishment for the acts of the chief's son (264).

Visitors and Festivals

The reception of visitors and formal feasts are elaborated on a
similar plan, and I shall therefore describe these together, beginniag
with a simple visit, and ending with a gi-eat potlatch. Wlien a
traveler arrives at a village, the chief sends out a messenger to call
him into the house, and he is given to eat (142, 194, 292, N 113).
A hunter arriving at a village is called into the house and fed (94, 179) .
A chief walking in front of a town is called in by the head chief and
treated to rich food (72, 98). When a man looks into the last house
in the village, the occupant, a woman, calls him m, smiling; and
when the chief learns of liis arrival, he is taken to the clnef's house,
where he is given to eat (146). A traveler who reaches the house
of a lonely old woman is called ui and given to eat tl27). A chief
sends out four messengers to invite a visitor (235) . The visitor should
be given good food. When a slave-gii-1 who arrives as a visitor is
given salmon-backs, she resents this as an insult and leaves (N 188).

In a tale of the town of the Mice, no strange human being is
allowed to come near; but finally the husband of the mother of the
Mice is permitted to visit the village, and four messengers take him
in (237). Travelers who are not certain of a friendly welcome hide
behind the houses, and one of them shows himself on the beach (254) .

The visitor may be called in by the people who happen to see him
first (So, 95, 121). If the visitor is an important person, he may
also send his own messenger to announce his arrival (63, 72). Then
the people come out to meet the stranger (72). When entering the
house, he should wait in the doorway until called by the chief him-
self (188).

When the visitor is led into, the house (208), a good new mat is
spread for him by the side of the fire, and he is invited to sit down
on it. This is a very common incident in all the tales (85, 94, 108,
226, 236, 254, 296, N 230). A grizzly-bear skin is spread for the
visitor to sit on (153). The mats are, of course, not always specifi-

438 TSIMSHIAX MYTHOLOGY [etii. AXX. 31

cally referred to (63, 92, 279, 1.129, 1.151). Sometimes the guests
stay on the platform of the house until the meal is ready, and are
then called down to the fire (286) . The chief himself is seated in the
rear of the house (108, 321). Noble guests are seated at his side
(324) or on his right-hand side (321). The chief tainess sits next to
the chief (218), one wife on his right, the other one on his left
(N 194, N 205). The cliild for whom a feast is given sits in the rear
of the house (60), taking, obviously, a position quite different from
that of a guest. A princess, on the other hand, who is welcomed
with great ceremony and can-led into the chief's house on a wide
plank, is placed by the side of the fire (211).

A hunter who returns with his game, puts it dowm on mats spread
out on the ground, and gives it to his father-in-law (1.95).

The meal that is served has been described before (p. 406) . When
food is prepared for the guest, he smiles to express his pleasure (94) .

All social events are celebrated by feasts, often accompanied by
distribution of property. A man gives feasts to his uncle's people
(274). A successful hunter, on his return, gives a feast to all the
people, builds a large house, and becomes a head chief in his genera-
tion (154). A successful fisherman invites all the Tsimshian tribes
to a feast (171). Another one gives a feast to the chiefs almost
every year, so that his fame spreads aU over the world (291). Still
another one gives many feasts to all the tribes (242).

A clnef sends a messenger (N 77, see p. 434) to invite his own tribe
to a feast, and to ask the consent of Ins people to give a feast to all
the other tribes. Then he sends out messengers (180, 183, 290). On
their arrival, the messengers are called into the chief's house, where
they are fed (132). The messengers return and annoimce the accept-
ance of the invitation. Sometimes the date set for the great festival
may be as many as two years off. Then the chief's people and
related tribes will gather, and, in the interval, make the objectsneeded
for the festival (275). When they are ready, messengers are sent out
again to invite the people. On the appointed day the guests arrive
(290). Before they reach the village they dress up in their best
clotliing, paint their faces red, and cover the hair with eagle down
(257). They stay in their canoes m front of the village while the
people assemble to meet them (210, 290). The head chief invites
them to come ashore (290). The chief's people then come out of the
chief's house, dancing and singing, to welcome the visitors^ and go
back. Then the visitors are led into the chief's house. If there are
several tribes, each tribe is assigned a seat by itself (183). When
the guests are seated, they sing and beat time on planks and on a
wooden drum (63), and the chief dances in then honor (63, 321), or
his people dance (224), wearing their crests (132). The guests wear

BOAS] DESCEIPTIOX OF THE TSIMSHIAX 439

their crests (290). Then slaves or the chief's attendants serve food
to the guests (1S3, 224, N 193).

After the feast the guests take the remainder of the food home
(250, N 207). In a great intertribal feast the dishes and the remain-
der of the food are thrown into the fire (277). It is said that the
guests who come from other villages take food home in then- canoes
(180, 183).

After the meal is over, the chief announces the object of the invi-
tation— to proclaim a wonderful experience of his tribesmen (101),
to annoimce the return of a lost daughter (343), to celebrate the
supposed retui-n to life of a deceased daughter (267), to show his
daughter's son whom the daughter brings when returning after a
long absence (242), to welcome a returned male cousin (321), to teU
of adventures (151), to celebrate a marriage (299, 1.171), to show
his bride to the tribe (180, also 1.111), to welcome guests (109), to
show guests to the people (287) , to test the strength of his nephews
(118), to prepare the body of a dead child (58), to take a name (274,
312, 1.83, 1.123), to proclaim a crest or take a position of high rank
(267, 284, 290, 294, 312-313, 320), after the death of father or mother
(N 186), or to deliberate over matters of common concern (106, N 76;
see p. 431). A chief invites his own people in order to ask them to
gather food which he intends to send to his daughter who is mar-
ried in another village (182). During a famine a chief invites all the
tribes in order to feed them (160, 183).

Great festivals are given when a man takes a position. A prince,
for instance, sends messengers to all the tribes, and invites chiefs,
chieftainesses, princes, and princesses, and announces that he takes
his mother's uncle's greatness. Then the j^resents are given away
(313), while he holds a copper on his chest (232) or head (N 164).'
The host sings while he stands by the pile of property (N 164). In
N 199 the guests sing. Then the goods are distributed.

^Vfter the food has been served, the chief gives away his presents,
which represent very great values (232, 313, N 194). These are
brought down to the middle of the house (233, 294, N 164, N 193,
N 198) and distributed by the host's uncle (N 164). AU kinds of
property (see p. 435) are given away; and every guest receives his
share, the chiefs more than people of lower rank. Thus it is said
that a widow gives each chief one bundle of salmon, and divides one
bundle between each married couple (160). During a famine the
presents consist of various kinds of food (213, 231). At the same
time food is sold to visitors for property which may be distributed
at the same festival (213).

The ocean-being Na-gun-a'ks, who has received presents from his
human guests, distributes them among his guests at a festival to

'In a note (313) it is also stated that he stands before the people, holding a copper over his head.

440 TSIMSHIAN MYTHOLOGY [eth. ann. 31

which all the ocean-beings have been invited, and in return gives his
human visitors a number of crests (287-288) .

Visitors who come to a village after slaying a sea monster are
called to the chief's house, the people dance for thom, and they are
feasted. Then the nephew of the visiting chief announces that his
uncle wishes to marry one of the village chief's relatives. The old
people choose one of the village chief's wives, and the whole village
gives property to the young couple '(224).

A chief invites the sea monsters, feeds them, gives his presents,
and in retirrn requests the two most dangerous ones to take places
whore they will not imperil canoes (277).

The Mountain-Goat tribe send messengers to invite a whole tribe
to a great festival, and ask them to erect a village near their own, in
which to live during the festivities (132).

A chief who receives gifts of food from his daughter's relatives
(N 231) or from his wife's relatives (Robin) distributes them among
his guests.

A man who gives many potlatches becomes a great chief (1.189,
N 194).

When the son of a daughter married among strangers comes to live
with his mother's father, all the tribes are invited, so that they may
know him. On 171 one tribe has been forgotten, who then kill the
youth because they do not know him.

When a chief of high rank is not invited to a festival, his friends
will not come either (275).

Marriage ano Death

Marriage. — The normal type of marriage, as described in the tra-
ditions, is that between a young man and his mother's brother's
daughter. Thus a deserted boy marries his youngest uncle's daugh-
ter (231), or his luicle's yoimger daughter (176); a mother requests
her daughter to marry her cousin (244) ; a princess man-ies her cousin
(234, 238, 244). Evidently this narrow restriction of marriage often
found resistance. This is expressed by the characteristic type of
stories of a girl who refuses to marry her cousin (166, 186). In
one case it is even said that the girl hates her cousin wliom she is to
marry (166).

Very peculiar is the remark (185) that a prince is to marry his
mother's brother's daughter in order to inherit his uncle's house.
This sounds as though the recorder considered this marriage essential
in order to secure the succession. This, liowever, was certainly not
the old condition of affairs.

On 154 it is stati'd more loosely that a prince marries one of his
father's relatives, meaning by this, obviously, one of the father's clan.
In several cases a girl adopted by a man is descril)ed as marrying one

BOAS] DEaCKIPTION OF THE TSIMSHIAN 441

of his sister's sons (267). Evidently the story of a girl marrying
among the Haida belongs to the same class (255).

The idea that a person must marry outside of his or her clan under-
lies also some of the marriages to supernatural beings. Chief Peace
gives his daughter to a visitor (209), another princess marries the son
of the Black Bear (279), and a prince marries two Wolf sisters (.320).

The incident told on 260, in wliich it is stated that a prince marries
a neighbor's daughter, is interesting, because this imphes that the
neighbor's wives must have belonged to different clans, or more
probably, that the heads of two households in the same village
belonged to different clans.

More general statements referring to the marriage of a chief's son
to a princess were quite common (as 207 and 123).

Clandestine marriages are evidently reflected in the numerous tales
of supernatural beings who marry girls over whom their parents watch
carefully (161, 166, 172, 192, 232). The same is said in regard to a
widow's daughter (84, 158). The incident that parents will not allow
their daughters to marry Ijccause none of the suitore are good enough
for them, or because of their love for their daughters, appears very
commonly (297). The marriage of the girl, if not automatically
determined by her marriage to her cousin, may also be decided upon
by her brothei-s. Thus, in a family consisting of a number of brotliers
and one sister, the brothers give away their sister in marriage to a
hunter (1.121).

After a clandestine marriage the young man gives marriage pres-
ents— three coppers to his father-in-law, three to his wife's uncles,
and four to his own uncles (1.171). The wife's mother brings mar-
riage presents to her son-in-law, who distributes them (N 198). The
wife's father gives only a little property to his daughter when she
marries a chief and is taken to his house and village, promising, how-
ever, larger gifts for the following winter (180).

In one case a chief agrees to marry a woman selected for him by
his tribe (179).

Oi-dinarily the girl accompanies her husband to his house (123,
160, 162, 167), although it happens very of ten that the young husband
visits his wife secretly before he takes her back ' ' is parents' house.
In almost all the tales relating to the marriage between a girl and a
supernatural being the girl follows her husband to his father's house,
and the further development of the tale tells of her return (162, 167,
177, 298, 303, 1.151, 1.213).

Death. — When a person died away from home, the body was
\vrapped in a new cedar-bark mat and carried to his father's house (305).
The descriptions of the disposal of the body seem to be quite contra-
dictory, suggesting that several methods of burial were in use. It is
told (58) that the intestines were taken out of the body and burnfed

442 TSIMSniAN MYTHOLOGY [eth ann. :',1

behind the house, while the bodj' was kept iu the house. Incidentally,
on 337, where a burial is described, Mr. Tate says that in olden times
it was the custom when a prince or rich man, or a chieftainess or a
princess, or somebody dear to them, died, for the bowels, stomach,
heart, liver, and lungs to be taken out and burned inunecUately.
When the body was empty, it was filled with red-cedar bark and
kept for a long time.' At the same place it is told that the
body was deposited in the burial-place after four days. On 214
a woman asks that her body shall not be burned, but that it
be put into a large box, which shall then be placed on a tree. The
fimeral pyi"e on which a body has been burned is mentioned (266).
In the description of the funeral of a shaman (329) it is stated that
he is placed on a branch of a lai-ge tree behind the house. At another
place (203) we learn of the burial of a prince, who is placed in a
grave-box, which is erected on four strong poles in order to protect
it against wolves. Burial of bodies of people who died through magical
influences is mentioned on 264. A woman who has been killed is buried
in the house (1.163), and the body of a nuu-dered man is treated in
the same way (1.197). The boxes in which bodies are deposited are
tied up (73). In this case, where a man pretends to be dead and asks
to be put into a box, there can obviously be no cremation of the body
or of part of the body.

After the body had been placed on the buriaJ-groimd, generally
on a tree or on posts, the people would watch under it. Thus we are
told that a cliief watches for two days under the body (215); in
another place, that the people watch a shaman's body a whole year
(329). The mourners singe their hair and blacken their faces with
charcoal (313). They do not eat (218). Blackening the face with
charcoal during the mourning-period is mentioned also on 261.
When a chief died, the whole tribe had to go into mourning in tliis
manner. In one case the cliief orders that as a sign of mourning
all the fires in the house be extinguished (1.197). The mourners
would go out wailing early in the morning. Generally women are
described as going through a formal waihng. A mother wails for her
children (233) ; a girl, for her brothers who had disappeared a year
before (289) ; a chief and a chieftainess waU every morning under the
body of their son in the house (58) ; the chief weeps for two nights
imder the coffin of his wife, (215) which has been put up in the
branches of a tree. Generally the wailer would go to the beach (233)
or into the woods. In the fii'st outburst of weeping, after a death
had occurred, the people would try to go into soUtude. Thus, after
a dead man has been brought to the village, his widow goes into the
woods weeping (305); after the destruction of a whole village, the

I The opening of the stomach and taking out of the intestines is also referred to on N 232.

BOAS] DESCEIPTION OF THE TSIMSHIAN 443

surviving girl goes away weeping (266) ; a girl weeps for licr brother
on the shore of a lake (272). In another case early every morning a
woman goes with her child to wail in the woods, where the bocUes of her
brothers lie (217). Mourning and weeping are very generally spoken
of as occurring after the death of the eldest brother (1.141). Parents
mom'n for the death of their son for two years (337); widows weep
at the death of their husbands (148); a father walks about crying
after the death of his son (N 87); a man cries for the loss of his nine
brothers (148) ; a chief weeps for a long time after the death of liis wife
(215) ; a tribe mourns for the dead chief (258, 1.197) ; the Wolf mother
wails while she demands her son's garments and body from the slayer
(see 319; also 125, 1.73, 1.107, 1.133, 1.135, 1.199). On 233 it is
told that a father sets his daughter adrift in a box, and the wliole
tribe moiu^ns the loss of the princess.

Sacrifices are offered at the grave. Thus a widow gets her dead
husband's tool box to burn it (1.137), and parents bui-n a boy's
favorite food on his grave (337).

After a death had occurred, tlie people would sometimes move
(73, 337).

There is no particular mention of the singing of mom"ning-songs
during the funeral, but these songs play a very important part in the
tales. They are called either "mourning-songs" or "cradle-songs."
These are mentioned particularly in the stories relating to the acqui-
sition of crests. We find, for instance, the mourning-song of Omen
(264-266), the mourning-song of Beaver (271), of the Bear (283);
another one of the Bear (294, 295), of the Wolf (319, 320), of the
abalone bow (284).

After the death of a person of rank, a great festival was given by
the person who took the name of the deceased (see pp. 418, 419). In
one case a shaman had killed many noble girls, until finally one par-
ticular girl succeeded in killing him. Then lier father gave a feast
to the parents of aU the dead girls, returning to them their garments
whicli he had recovered, together witli presents of beautiful feathers

(344).

Ethical Concepts and Emotional Life

Ethical Concepts. — In the following notes I have collected remarks
on what is considered good or bad behavior, and on expressions of
the emotional life of the people. A young chief should be merciful
(226, 293) and gentle (154), kind tu the people (154). The princess
has a gentle voice (340), and it is proper that she should not eat
much (60, 192). Chiefs who had these quahties were loved by the
people (207, 336). Princesses were loved by their girls (253, 273).
The people were proud of their chiefs (292) . A cruel chief is ashamed
because the people loved his son, who was kindly and merciful (312).
Princes should be industrious, so as to become skillful (114).

444 TSIMSHIAN MYTHOLOGY " [eth. ANN. 31

Pity is often described as a lovable quality. The people cry for
pity (259). A youth takes pity on a goat that is maltreated by
children (132), a prince is rewarded because he feeds the eagles
regularly (225 et seq., N 169 et seq.), and a chieftainess shares her last
sahuon with a stranger whom she pities (293). A mother comforts
her sorrowful daughter (238), and the people try to comfort their be-
reaved chief (58) . The modesty of a hunter is rewarded, who, in an
encounter with a supernatural being, ascribes to him success in hxinting
(95). Humility seems to have been appreciated, as appears in the tale
N 189, in which a prince is rewarded because he takes pity on a slave-
girl, whom he asks to sit do\vn next to himself in the rear of the
house. The poor maltreated boy receives supernatural help and
succeeds in a contest. He shoots the white bear, being as quick as a
fly (N 143); and although the people ricUcule him, he wins (N 139).
The poor boy who does not show his strength is a favorite theme
(117, N 151). Poor people should be humble, and, when entering
the house, not walk proudly up to the fu-e, but keep along the sides
(219). Patience and persistence in pursuits are rewarded (310).

Noble people should be abstemious and eat little. A heavenly boy
eats very httle (59); a piince eats very little (225, N 169); a hmiter
is warned not to eat too much, in order to avoid danger (149); a
deserted piincess refuses to eat (N 152); a deserted boy neither
speaks nor eats (N 149, N 173); a deserted boy and a chief's daughter
fast (N 146); a Adsitor eats little only (153). In one tale the advice
to eat little may have been given to keep the himter active and fresh
(149); but in most cases it is evidently proper behavior to eat little,
and a means of attaining success. A woman who has been abducted
only chews fat (177). Here belongs also the restraint of noble people
during famines. Noble youths only chew a httle fat during a famine
(192, 225), and a noble family eats but very little (250). Correspond-
ing to this is the degradation tlirough greed. A hungry princess who
dips off oil from the surface of the sea Avith her fingers is despised
(231), and Raven's greed makes his father so ashamed that he deserts
him (N 37) or sends him away (61).

Children are indulged and given what they ask for (61). It is
seldom that any restraint is demanded of them, as when a child is
asked not to cry so as not to waken enemies (N 91). Only children
that are to be trained to obtain supernatural power are subjected to
severe trials (see p. 451).

The badness of people is also often described. In several tales it
is said that in olden times the people were foolish and careless (1.243) ;
that they were proud and overbearing on account of their great num-
bers (161). Sometimes it is simply said that people were happy in
olden times because they were numerous (278). The people in Prairie

BOAS] DESCRIPTIOX OF THE TSIMKHIAN 445

Town showed their overbearing by killing tshives and doing many
wicked things (1.243).

People should not be too warlike. This is iiidicated by the uneasi-
ness felt by the Sun chief on account of the many wars waged by his
grandchildren (1.219). On account of their warhke character he
takes them up to heaven.

Unrestrained vengeance for insults is not commendable. Thus the
warrior who takes revenge on all the people of a hostUe clan is killed
(.306 et seq.). The plot of the Gaud story (1.193 et sgq.) is largely
based' on tliis idea, wliich, however, is treated differently in the story
of the Wolf Prince (317 et seq.) in w^iich a man forgives liis faithless
wife after kdhng her lover and is adopted by the lover's mother.

FooUsh people turn out of the house an old woman who comes to
dehver a message (N 123). Heaven resents noisy play on the street
at nighttime (125, N 95) and is annoyed by wailing (58). Heaven
punishes those who make fun of him. During a snowstorm a man
held up a salmon to the sky and cried, ".Siiame on you for letting it
snow every day! " This act was punished by snowstorms that con-
tinued into the summer, while round about the weather was good
(250). A boy who makes fun of the stars by saying, "You little
twinklers, you must feel cold!" is taken up by the stars and punished
(N 86). The overbearing pride of a man who has married a beautiful
woman is punished (299) ; and a girl who shows her pride by kicking
a snail and making fun of it is visited by the snail, who comes in the
form of a youth, and is then compelled to marry him (161). The
irascible husband who scolds Ids wife is punished by losing her (139).

The irascible person who burns a frog, and teai-s his hat because it
drops into the water four times, is punished, and contrasted with his
friends who take the frog out of the fire and tluow it into the bushes,
and who take the torn hat out of the water (261).

Animals should not be scolded (278). The Grizzly Bear takes
i-evenge because he is called Drop Jaw (N 1 17, N 209) ; a Bear, because
a girl says that its dung is disgusting (1.147).

Particularly reprehensible seems to be the maltreatment of animals
and of poor people. We have a number of stories in which we hear
about people who are punished because they maltreat animals, chil-
dren who play, \\ith the kid of a mountain goat (132), others who
play with trout (1.243), men who play with a bullhead (291), a prince
who throws a frog into the fire and throws it back when it tries to
jimip out (261), and a cliief who tears off the fins of a fish (285).
IncUsciiminate slaughter of animals is not commendable (108).

A chief who pretends that he wishes to feed his nephew and then
takes away his food is appropriately punished (226) ; and another one
who treats a stranger in the same way is punished for his cruelty (293).

446 TSIMSHIAN MYTHOLOGY [dth. ax.\. :il

A slave-girl feels insulted because she is invited into a house and given
salmon-backs instead of good food (N 188). A woman who with-
holds food from her blind husband and, when she believes that he
has been killed, sings happily instead of intonating the appropriate
mourning-song, is punished (249).

It is not right to make fun of people. Those who make fun of a
poor boy (N 143) are put to shame by his prowess. A prince who
makes fun of his awkward brother (N 196) is punished. The people
who make fun of a mourning woman whom they trip are killed (218) ;
and a girl who induces her cousin, who loves her, to cut his hair and
his cheeks, and who afterwards gives him a nickname, loses her life
(186). People who make fun of a dead person are killed by his
ghost (337).

Faithlessness of husband or wife is equally reprehensible (213,
214, 1.111, 1.193). Even a woman who objects to her husband's
taking a second wife finds support among the supernatural beings
(238).

The old mother-in-law who gets impatient because her son's chil-
dren, who romp about the house, throw her to the floor, and calls her
daughter-in-law a slave from a foreign country, is the cause of her
grandcliildren going back to the home of their mother (267).

Wlien a hunter steals the game of his companions, nobody speaks
to him after the return of the party to the house (99).

Miracles should be treated with respect, and it is reprehensible to
make light of them (74) or to disbelieve miraculous events (219).

Emotional Life. — The people are very ready to give expression to
their emotions. Whenever an unexpected event happens, there is
-excitement in the whole AnUage (236, 289). When there is any cause
for joy, they shout and clap their hands' (119, 137,211,218,283,300).
On the other hand, danger and disappointment cause them to cry.
Children and men cry for fear (254, 286). A man cries for fear,
because he is unable to avoid danger (1.105). People cry for pity
(259), when insulted (256), for sorrow (266), for hunger, or for pity
with their hungry children (158, 193, N 122), for homesickness (209).
A blind man cries because he is maltreated by liis wife (248). A
woman goes into the woods to weep for sorrow (234, 236, 238).
Men who are in great danger are silent for fear (289).

Danger produces great fear (74, 289, 325). Children are afraid
when they hear people speaking the Haida language (255). They
are afraid of ridicule (308).

Disappointment of any kind makes them downcast. In this state
of mind they will sit in the house staring into the fire (207), or they
will sulk and lie in lied (207, 209). Sulking men go into the woods

' Correspondingly, the killer whales strike the wjiter with their tafls (137).

BOAS J DESCRIPTION OF THE TSIMSHIAN 447

(101) and threaten to comnait suicide (248). A chief who is downcast
takes courage wlien his \\'iso men give him advice (220).

Homesickness overtakes those who stay away from then- village
for a long time (209, 1.109, 1.115, 1.133, i. 143, 1.155, 1.165, N 105,
N 203). They are easily depressed by a feeling of loneliness (242).

The death of relatives and loss of property make the people sor-
ro\\-ful. We hear very often about the sorrow of people at the loss
of then- children (254). The chief of the Sun is sorrowful because
his slave has been kiUed (1.99) ; a sorrowful man is described as sitting
with his back to the fu-e (170) ; and a woman in her sorrow wishes to
die (218), while a man thi-eatens to commit suicide (248). A curious
phrase occurs very often, saying that people who are full of sorrow
go out of the house to refresh themselves (272). In 1.105 n man
who is threatened with death goes out to cry.

One of the emotions that are referred to frequently in the tales is
shame. The plot is very often founded on this emotion, which is
brought forth by the most diverse incidents. A chief is ashamed
because his daughter married a Mouse (233); a man, because his
younger brother, who had been poor before, is wealthy, and gives a
potlatch (N 198); a chief, because his poor nephew wms a contest
(N 145); three brothers, because their younger brother, who had
been ridiculed by them, proves to be stronger than they (119). A
chief is ashamed because his wife's relatives jiresent him with poor
food not fit to be given at a feast (185). Failure at attempts on the
life of enemies is a cause of shame (334, N 134). A princess is
ashamed because her husband does not take her along on a trading-
journey (N 196); a woman, because her husband is unsuccessful
(299) ; a man, because he does not succeed in imitating his rival (91).
A girl is ashamed because she has overeaten and has soiled her bed
(154) ; a boy, because his hungry cousin dips grease up from the sur-
face of the water (N 185).

People are ashamed because they are made fun of. In one place
a man is given the nickname Am'ala', said to mean "dirty" (117).
In another place (302) an unsuccessful fisherman is asked, "Did you
catch leaves?" A girl makes fun of her lover by causing him, first,
to cut his hair, then to cut his cheeks (187). A young man is invited
and offered good food, but, at the moment when he is about to take
it, it is taken away from him (226). All these are given as causes of
shame.

Scolding is very often given as a cause of shame. A woman and
her children are scolded as slaves (234, 284). A gambler is scolded
by his wife, who, in a fit of anger, throws the food into the fire. All •
tliis makes him feel ashamed (207) .

People who have been made ashamed are liable to leave the house
and the village. Thus girls who have been scolded run away (153);

448 TSIMSHIAN MYTHOLOGY [etii. ANN. 31

cluldreii scolded by theii- mother leave the house (127); a scolded
gambler leaves the village (208) ; a scolded woman refuses to go back
home with her husband (140).

Here may also be added remarks on beauty of the body. Long
hair (181) of reddish color (140), or long dark-yellow hair (189), blond
hair and a soft skin (78), are enumerated as traits of beauty. The
cliieftainess has also long, slender fingers (229, N 183).

Religious and Magical Practices

Taboos. — In former times there were a great many taboos. Hunters
should not waste the meat of the game. Mountain goats punish the
people who leave the bodies on the mountains, so that the bones
decaA" and are scattered about (134). The taboo requii-es that bones
and meat shall be burned (132). It is told in the same tale that the
people repent, and heap up all the bones of the goats, the meat, and
the skins, burn them and walk around the fire (135). At the same
place it is stated that the people did not speak badly of animals
of any kind, and that the burning of the bones had the effect that the
animals would recover from their sickness, while the sickness woidd
grow worse if the bones remained scattered on the ground. The
same idea is brought out in the injunction requu-ing part of the body
of the salmon to be thro^v^^ into the fire (202) . This is explained on
195, where the salmon child that had been killed is transformed
into a small spring salmon. When the bones are burned, the child
comes back to life; but since by mistake an eye, and later on
a rib, have not been burned, the child has a swe eye and a sore rib.
It recovers, however, when these parts are found and tlu-own into
the fii-e. This idea is also given as an explanation why water must
be drunk after eating salmon. It serves to revive it (195). This
injunction is said to refer only to fresh salmon (202).

Hunters are instructed in a general way to coimt the days (224),
or, more particularly, to count four days. That means that they
have to keep taboos during these days (173). During this time they
must fast and wash. They must eat the bark of devil's-club (Fatsia
Tiorrida) ; and after having done so for four days, they must bathe
and dive in a brook. One particular boy, the son of the Devil's-
Club, is instructed more in detail in the following way (173). He
must not wash his body for twelve months. Then he is told to dive
in a stream twelve times, and every time after doing so he is to go
back to the village. He is forbidden to get married as long as he wants
to obtam riches, because, if liis wife should not be true to liim, he
•would have bad luck. As long as he "counts the days in the months
and years" (that is to say, as long as he keeps the taboos), his father
tells him he wiU be blessed; but if he should go after women, he will

BOAS] DESCRIPTION OF THE TSIMSHIAN 449

be poor. Without any doubt, the general injunction of sexual
restraint was binding upon all hunters.

Taboos of hunters are also referred to on 199, where we read of the
brave men who know how to fast in order to catch animals, and who
have eaten medicine in order to obtam power.

The hunter should close his eyes when "something bad" passes in
front of him, lest he lose his eyesight (248).

During the first salmon-run a great many taboos seem to have been
enforced. The whole tribe is instructed to keep taboos until the
spring salmon stop running. Old women are ordered to work on
salmon nets, but no young woman is allowed to touch the twine.
The old men are ordered to make new poles for bag nets, and they
are expected to fast during tliis time (199).

There are a considerable number of special taboos referring to
certain animals.

It is not allowed to throw stones at wild ducks in winter, lest a
heavy snowstorm should set in (252).

The bear taboos are very complicated. The bear hunter must live
by himself and fast for twenty days. Dm-mg this time he must take
a bath every second day. After every bath he must lie with his
wife, or, if he has no wife, with some other woman. Then he must
put away the mat on which he has been sleeping and use a new mat.
During the whole period he must keep away from his wife (280).
After the bear has been killed and before it is skinned, the hunter
puts his knife at the bear's chest and sings the bear's mourning-song.
When the skin is dried and the heart of the bear is roasted, another
song is sung. Ked ocher is put on the back of the skin, forming a
line running from the head to the tail, and red ocher is put under the
arms. It is said that when the skin of the bear creaks while drying,
it signifies that the bear feels chilly and that the people must add
fuel to the fire (28.3).

Porcupines must not be smoked out of their dens in winter (108).
After a porcupine has been killed, the meat must be dried in a good fire
and eaten before winter. The bones must be thrown into the fire
to protect the porcupine against sickness. Young people must not
eat the heads of young porcupines, lest they become forgetful (110).

The fn-st salmon of the season must be treated in a certain way.
For the G'itsIala'sEr the foUowmg taboos are prescribed: The head
of the first salmon must be cut first, then the tail. The tail must not
be broken off, but it must be cut right thi-ough with a mussel-shell
knife. No stone or bone blade must be used, lest a thunderstorm
set in and bring disaster (205) . In the same place it is said that the
first salmon of the season must be eaten fresh (200) . Dried spring
salmon must not be kept more than one season (198). The following
description of the capture of the first salmon of the season at G'itsla-
50633°— 31 ETH— 16 29

450 TSIMSHIAN MYTHOLOGY [eth. ann. 31

la'sEr probably also refers to the customary taboos: When the first
salmon has been caught, four old shamans are called to the fisher-
man's platform. They bring along a new cedar-bark mat, bird's-
down, red ocher, and the other paraphernalia belonging to a shaman.
They spread the cedar-bark mat on the platform; and the shaman
fisherman puts on his attire, holding the rattle in his right hand, the
eagle tail in his left. The shamans take up the mat at its four cor-
ners and carry up the salmon (in the same way as a guest is welcomed) ;
the fisherman shaman going ahead of them, shaking his rattle and
swinging his eagle tail. The salmon is carried to the chief's house;
and all the young people who are considered unclean are ordered to
leave the house, while all the old people enter in front of the proces-
sion. All the shamans of the village dress up and come in, following
the salmon. Inside, the salmon is placed on a large cedar board,
and the shamans march aromid it four times. Meanwhile the singers
sit down in their proper places around the house, and the fisherman
shaman calls two old shaman women to cut his salmon. They take
up their mussel-shell knives, while all the people keep quiet. They
call the salmon by its honorary names — Chief Spring Salmon, Quartz
Nose, Two Gills On Back, Lightning Following One Another, and
Three Jumps. Then they cut along the lower side of the salmon
and take out the stomach (201). While this is told as an incidentin
the capture of the Salmon chief, it seems very probable that this
represents one of the customs relating to the capture of the first salmon.

Particular customs are prescribed for the roasting of the first
olachen of the season. A frame must be built of elderberry wood,
the space between the elderberry sticks being about tliree finger-
widths, the length being that of the fore arm. The olachen is placed
on this frame. Then the person who roasts the olachen puts on a
hat of spruce roots and a cedar-bark mat, coat, gloves, and wraps a
blanket around the knees. A fire is started under the frame, which
is kept going until the olachen is done on one side. When they are
turned over, the person must say "Lawa!" Then the other side of
the fish is exposed to the fire. When one of the fishes bursts, they
must say, "Oh, oh, some more olachen are coming up!" ' (67).

Children must not make much noise playmg on the street, for
those who disobeyed this command were taken up to heaven and
died (126).

A woman with a newborn child is isolated (156). Adolescent
gu-ls must live in a hut by themselves (N 96). It seems probable
that the girl saved in a pit lined with valuable blankets and coppers
(264) was also isolated because she was adolescent.

On 305, 306, we learn about the taboos relating to copper. It is
believed that living copper exists near the head of Skeena River.

' See also Boas 1, 1888, p. 847.

BOAS] DESCRIPTION OF THE TSIMSHIAN 451

It is believed that this copper hves in the form of salmon in the brooks.
It must be treated in the following manner: It must be caught only
by descendants of Tsauda's daughter. As soon as the salmon copper
is caught, it must be thrown, into a fire. The fumes of the salmon
make the people who catch it rich, while they would kiU any one who
does not belong to that particular family. The secret of the salmon
copper must not be told to any one. Those who catch' the salmon
copper must chew gum of the white-pine bark and rub it over then-
hands and faces before taking the copper.

Another individual taboo is mentioned on 291. A number of men
who have been taken down into the house of the supernatural being
Na-gun-a'ks are instructed that they must not touch any live fish.
They find all the fish they need floating dead on the water. When
they break this taboo, they are killed by the supernatural being.

A supernatural arrow given to a person is handed over with the
instruction that it shall be kept in good order and that nobody must
see it. It must not be kept in the house, but put into a box which
is to be placed on a tree. The person who owns it must keep away
from women (311).

Purification. — Great strength and supernatural power may be
obtained by boys who bathe in cold water and who are then whipped
(116). Their strength is then tested by their ability to puU up trees
(118) or tear out branches of trees (117). Purification for success is
mentioned at other places (163). In N 197 a supernatural woman
washes a man in four deep water-holes until clean and beautiful.
In N 155 it is also said that a boy who has obtained supernatm'al
power is very white. A prince tries to gain success by bathing in
a brook in the woods (308). Children, in order to grow up well,
should be washed regularly (58, 61). Another means of purifica-
tion was the drinking of a decoction of dovil's-club, which was re-
sorted to before a potlatch, but also at other times (1.165, N 37).
The purification of the Wolverene is described (175, 176). The
Wolverene tries to keep the secret of his purification, and tells the
hunter who threatens him, first, that he uses devil's-club bark in
his bath every morning and that ho eats some.of it, next that he eats
roots of floating plants and their leaves, then that he eats a small
piece of blue hellebore root and rubs it over his body while bathing
in the morning. After this, he says that ho eats skunk-cabbage
roots and rubs his body with them while bathing in the morning.
Finally he tells the man that he is using rotten fern (176). The
purification for bear hunting is described in some detail (280 et seq.).

Sacrifices. — In order to obtain success, sacrifices are offered which
are supposed to go to the home of the supernatural beings (273).
The offerings are burned (164, 309). Food, fat, tobacco, bird's-

452 TSIMSHIAN MYTHOLOGY [ETH. ANN. 31

down, and red ocher aro sacrificed for success (1.139). A sacrifice of
fat is demanded (245). A man who runs away from his pursuers
sacrifices by throwing back his offerings (1.185). Offerings consist
of fat, eagle down, red ocher, tobacco, food, blue paint, and lime of
burnt clamshells (163). Red ocher, eagle down, and elk skins are
also mentioned (241). Grease, crabapples, cranberries, dried berries,
elk skins, coppers, garments of sea-otter skins, marten garments,
abalone shells, canoes, and slaves are sacrificed (273). Coppers, fat
of mountain goat, tobacco, fish oil, crabapples, cranberries, red ocher,
and eagle dowTi are mentioned as j^resents to a supernatural being
(287) ; and tobacco, fat, and other good things are thrown into the
water as presents to a supernatm-al being (1.187). G'ilks-ats!a'ntk,
the slave of the Killer Whales, is given tobacco (1.181); and the same
personage (called here G'ix'sats'a'ntx'), the slave of the Stars, is given
tobacco, red paint, and sling-stones (N 90). In 1.177 a crane is given
a present for making a beak ; food is offered to a supernatural being
(331). The Mouse Woman always asks for ear-ornaments as a sacri-
fice. These are thrown into the fire (194; see p. 460). The super-
natural beings are grateful for sacrifices (273) .

In some of these cases offerings appear rather in the form of pres-
ents given at a feast (287) .

Protection agamst supernatm'al beings may also be obtained by
means of objects that act upon them like poison. In 1.173 hellebore
and m-ine are mentioned, which destroy Killer Whales (1.187). Ghosts
are also poisoned by "m-ine and poison and everything that is nasty "

(326). " . .'.

Beating of di-ums and sticks tends to drive away imdesirable spirits

(353).

CuKRENT Beliefs

A man dies when an owl flies over his head (250) . A woman chokes
when looked at while eating (1.161). An absent himter feels that
his wife has been killed (1.163). A man whose wife is faithless has
bad luck (1.193) in hunting (318) and in gambling (78). If a person
lies down in a coffin, he will die at once (322). When a raven turns
over while flying, and utters the cry "Ould'ge gag dze el han," it is a
sign of approaching misfortune (71). A dream in which events are
seen comes true (264). After a misfortune the people desert their
village (264).

The contents of the stomach of the porcupine pull porcupine quills
out of the skin (110).

In the same way as supernatural beings have powers not possessed
by human beings, so human beings and things belonging to men have
powers not possessed by supernatural people. Human beings are
invisible to the Salmon people (204). When a man puUs tight the

BOAS] DESCRIPTION OF THE TSIMSHIAN 453

cedar-bark neck-ring of a Salmon Man, the latter does not see liim,
but believes that he is suffocating (204). The arrows of a hunter are
invisible to sea lions, who believe them to be diseases (1.131). The
chief of the Spring Salmon is sick, because he is kept folded up and
dried m a box for more than one season. When the salmon is taken
out and unfolded, the chief gets better (194). The slave of the
Killer Wliale is imable to repau- his wedges, but a human being who
visits him puts new points on them (1.179). Bears are led to believe
that the copper bracelets which a girl tlu-ows on the gi-ound are her
excrements (1.151). It njay be mentioned here also that the son
of the Sun is unable to fly up to the sky when a woman whom he
carries opens her eyes and looks about (1.211), and that a supernatural
woman when looked at cannot swallow (1.163).

Actions are repeated four times. Raven asks four times for fish
(62) ; a prmce loses his hat four times (260) ; four times Beaver dines
with Porcupine (N 76) ; and the Sun tests his son-in-law fom- times
(1.89 etseq.).

By shouting four times supernatural beings may be caused to
appear. Thus a supernatural being comes up from a lake when a man
shouts four times (156). A frog is induced to appear in the same
maimer (129, N 146). Shouting four times brings down the birds
fi'om heaven (341). Shouting four times produces rain (167). In
one case geese that fly over a hut are killed by shouting (336).

Mythical Concepts

The World. — The world is supported by a man named Am'ala',
who lies on his back and who carries a pole on which the world
turns.' It is told how the person who in olden times supported the
world became tired, and how ho called Am'ala', who had obtained
supernatural power from a supernatural being, and later on by over-
coming a mountain. The supernatural being took from his chest
the pole on which the world turns, and moved it over to Am'ala"s
chest. Am'ala' is accompanied by his slave, who, in order to
strengthen him, rubs his back once a year with the oil of wild ducks.
It is said that the oil has nearly been used up, and that as soon as
Am'ala' dies, the world will come to an end (121). The same story
is referred to, although obscurely, in N 116.

The sky is a beautiful open country (1.87). It is reached through
the hole in the sky (60, N 88), which opens and closes. In order to
pass through, one has to count four times; and when it opens the
fourth time, it is possible to fly through the hole rapidly. The sky
may also be reached by means of a ladder which extends from the
mountains up to the sky (1.85). Another person reached the sky by

' It may be that the sky Is meant.

454 TSIMSHIAN MYTHOLOGY [eth. axx. 31

means of a chain of arrows. He shot one arrow, which hit the edge
of the hole in the sky ; the next arrow hit the nock of the first one ;
and by continuing this way a chain was made, along which he
ascended (N 88).

After reaching the sky, the visitor finds himself on a trail which
leads to the house of the Sun chief (1.87). In this house the Sun
lives with his daughter. The son of the Sun is also mentioned (218).
Near the house is a spring (61). The stars are the tribe of the Sun
chief (1.91), and the various constellations live with him. Among
these are mentioned the Kite (1.91), the Dipper, Halibut Fishing-
Line, the Stern-Board in the Canoe, and the Old Bark Box (1.109).
The Sun's daughter is the Evening Star. On leaving the sky, the
traveler comes to the edge of a flat prairie, whence he may slide down
on the rays of the sun, which reach down to our earth (1.109).

The earth is flat, and, as stated before, turns around on the pole
supported by Am'ala'.' It is surrounded by the ocean, and on the
edge of the ocean there is a large whirlpool (N 104). At this whirlpool
live two men. One of them is named One Leg, who consists of one-
half of a body; and the other. Hard Instep (N 105). There are
several countries on tlie other side of the ocean. In one of these
lives Evening-Sky Woman, who is said to be very wealthy (N 193).
Another country on the other side of the ocean is that of Spring
Salmon. In the village of the Spring Salmon is the house of the Dan-
cing Herrings (205). On the way from the country of the Spring
Salmon to Skeena River there are a number of other towns occupied by
other kinds of Salmon — the town of tlie Silver Sahnon, of the Steel-
head Salmon, of the Humpback Salmon, Cohoes, Trout. The houses
of the Cohoes are decorated with designs representing hooked
noses, those of the Trout with stars (197). Early in the spring
the Spring Salmon send their scouts to Skeena River and to
Nass River. The leaves that fall into the water from the Cot-
tonwood trees are the salmon of the Spring Salmon. If the
scouts return and tell that the salmon (that is to say, the cotton-
wood leaves) are in the river, the Spring Salmon start. On their way
to Skeena River they pass the town of the Silver Sahnon, whom they
tell about the arrival of the salmon in the rivers. The Silver Salmon
promise to follow within a few days. When they go a little farther,
they meet the Steelhead Salmon coming back from the rivers,
because their tribe moves very early in spring. After this they pass
the town of the Humpback Salmon, to whom they also report the
arrival of the salmon, and they promise to follow a little later. The
Dog Salmon, who are next notified, promise to leave after the Hump-
back Salmon have started; while the Cohoes Salmon say that they

' See note, p. 116.

BOAS] DESCRIPTION OF THE TSIMSHIAN 455

will not start until late in the fall. Finally the Trout requests the
Spring Salmon to wait for them, and the Trout go along with them.
When they reach the rivers, the Salmon separate, each going to his
own river (197).

There is also a country beyond the sea inhabited by dwarfs who
are at war with the bhds (N 1 1 1 ) .

The house of the being who supports the world is also described
as situated on the other side of the ocean, in the southwest (121).

Another village beyond the confines of our world is the house of
the Air (309) . On the j ourney to this place a great number of villages
must be passed, which are one month's travel apart. The house of
the Air can be reached only by a person wearing a bird garment,
which enables him to fly there. The name of the chief of the village
is Gutginsa'. He owns the live arrow which has the head of a reptile
and which kills the enemy when the owner lets it go.

Chief Peace is said to live on an island away out in the ocean. He
is a powerful supernatural being, and we hear about the marriage of
his daughter to a human being (207).

The Winds live in the four corners of the world. The North Wind
is highest in rank. He is followed by the South Wind, East Wind,
and West Wind. North Wmd is hated by the others because he
makes the world pale in winter, while the other winds wish the earth
to be green. North Wind has twin cliildren. South Wind has four
sons and one daughter. West Wind and East Wind have each two
children (123). At another place it is said that the Winds all live
in the city of the Air. The daughters of the Winds marry a number
of men of supernatural origin, and the characteristics of the Winds
are accounted for by these marriages (131) . The town of South Wind
is mentioned in a quite different form in another tale, which relates
Txa'msEm's war with the South Wind (80). At still another place
the Winds are counted among the beings of the sea (274).

The Ghosts live in a village of their own on the other side of a river,
which is crossed on a bridge (325). The chief lives in a house in the
middle of the village, and sits in the rear of the house. The river is
the Boiling-Oil River; and if a Ghost falls in, he dies a second death
and becomes a cohoes salmon (330) if old, a fisher (326) if yoimg.
WTien a person dies, he crosses the river and is led into the house of
the chief of the Ghosts, who asks the newcomer to sit by his side.
The Ghosts sometimes make war upon the people, in which case
they shoot them with nettle arrows (327) and kiU them by taking
away their breath (338). The people defend themselves by throwing
poisonous fluid over the Ghosts (326). When Ghosts are called, they
may appear and attack the people (338) . When the chief of the Ghosts
is swallowed up by the earth, he dies a second death (327).

456 TSIMSHIAN MYTHOLOGY [bth. ANN. 31

Somewhere on the outsldrts of the world is the house of Chief Pes-
tilence and his daughter. In the house live maimed persons,' who sit
on each side of the fire. Persons who are afflicted by disease may go
to him, and may be restored by a bath in his bathtub (188).

At one place the trail to the house of a supernatural being who
evidently lives on the outskirts of the world is described. His house
is protected by burning mountains that can not be passed. Under
the moimtain a trail passes, which itself is considered personified, and
the ends of which are each in charge of a Mouse Woman, who may lead
the visitor under the mountain to the supernatural t)eing (N 127).

The origin legends deal largely with the feats of Txii'msEm, the
Raven, who was born on Queen Charlotte Island (see p. 468).

The Animals. — One set of stories, quite different in character from
the Raven cycle and from other stories that are widely spread among
the coast tribes, relate to the condition of the world as it was before
the Deluge, when the Tsimshian lived in Prairie Town at the head
of Skeena River, before their migration to the seacoast.

At that time the animals lived also at Prairie Town, and in their
councils and thi-ough their acts gave to the world the present form.
Following are the data that may be obtained m regard to animal
society of that time :

The Grizzly Bear was tyi-annical and overbearing; the Dogs, imper-
tinent and stupid; while the Porcupine was the wisest of all the
animals. The Grizzly Bear maltreated Porcupine, and threw him
into the fu-e, therefore the hair on the backs of all porcupines looks
as though it had been singed (1.239). The Porcupine has power over
the weather, and by his song can produce a clear sky and cold (1.230).
In 1.233 his song first produces lightning, then cold. Porcupine's
playground is a large spruce tree (1.227). When he is angiy, he
strikes the fire with his tail (N 77). The contents of the stomach of
Porcupine's wife are a remedy that removes porcupine quills from the
body; and the leaves that ho chews, when rubbed on the face of a
person, make him beautiful (110). The Porcupine is the best singer
among all the animals (110).

Beaver's playground is a lake. \Mien he is happy, he strikes the
water with his tail (127, N 75) and dives (1.233).

The animals, and their villages and houses, are also mentioned
many times in other tales. Renowned hunters are known to the
animals (245). It seems that these live, comparatively speaking,
near by. On 162 it is said that the houses of the supernatural
bomgs are not far away. A trail leads from the Bear vUlago (1.155)
and from the Snail village (162) to the houses of the people.

The villages of these beings are situated at the bottom of deep
valleys with precipitous, impassable sides (102, 141, 145, 164).

' Probably homosexual individuals, erroneously called hermaphrodites, are meant.

BOAS] DESCRIPTION OF THE TSIMSHIAN 457

Txii'msEm's present abode is described as situated in a deep valley
located on a plain. A trail leads do\vn, and ho lives in a hut below.
He has two monsters for hunting-dogs. Game is plentiful on the
sides of the valley (102).

The Killer Whales have four clans, whose crests are on their dorsal
fins. The Eagle Clan has a white line in the middle of the doreal
fui ; the Wolf Clan has a dorsal fin long, like a wolf's tail ; the Ganha'da
have a short one, like a raven's beak; and the GispawadwE'da have
a flat, short dorsal fin with a round hole in the center (135). On 138
it appears as though the Ravens themselves formed a Raven Clan.

On 182 the house of the Robin is described. On one side of the
house is a large room filled with snow and ice. On the other side is
a room with hills full of salmonberries and other kinds of fruit; while
flowers are budding on the green grass, and the birds are singing.
Hummingbirds are flying about among the flowers. In the rear of
the house is a beautiful river filled mth all kinds of salmon. On one
side of the house is winter; on the other side summer. On p. 180
we hear about the Sawbill Duck. The daughter of the Sawbill Duck
chief has braided hair, ornamented with white shells, hanging down
her back. The house of the White-Squurel chief and his daughter
is described in N 211. The house of the Mountain Goats is located
in the middle of a great plain on top of a moimtain. A shaman is
dancing around the fire, trying to see the future, while the other
Goats are beating time on planks; one is beating the drum in the
corner of the house, and the shamans are singing. In his dance,
the Goat jumps over the fire, followed by a little Lamb (1.93). The
people of a certain village are invited to visit the Mountain Goats
(132), whose village they see on a prairie. They are invited to a
dance, in which the hosts wear headdiesses and blankets of mountain-
goat hair. Then they peiform a dance in which a beautifid moimtain
is made to appear in the middle of the house. A one-horned Mountain
Goat appears on the mountain, jumping about. When the Goat kicks
the front of the house, the floor breaks down, and the house proves
to be a great mountain, and the visitors are killed by a landslide,
except one who sits behind the house post, wliich is in reality a
spruce tree.

The Bear village is described several times. The men go out to
get salmon (279, 1.153) ; the women gather driftwood for fuel (1.153)
and pick berries. When a male Bear's fishing-line or when a female
Bear's carrying-strap breaks, he or she is killed by a hunter. After
a few days, however, they return to the village. The old Bears say
that the lines break because they are not made of cranberry bushes.
In the fall of the year all the Bears assemble, and each announces in
which den he is going to sleep in winter (280). They gather food for
the winter, and go to their dens when they hear the thunder (281) .

458 TSIMSHIAN MYTHOLOGY [bth. ann. 31

The Otter chief and his village (167); the Mink village (177); the
house of the old Raccoon Woman and of her granddaughter (127);
the Mosquito village, the chief of which has a crystal proboscis (143) ;
the Snail village, where some of the people appear in the form of
giant snails warming their backs by the fire (162); the Bear village
(1.151); the Mouse village (237); the village of the Killer Whales,
who abduct a woman (1.173 et seq.) — appear in the traditions.

In 1.129 we hear about a man who has been deserted on a sea-lion
rock and is taken into the house of the Sea Lions under the rock.
The Sea Lion sends a Mouse to call him, and he notices it disappearing
under a bunch of grass. When he pulls out the bunch of grass, he
sees a ladder stretching down into the ground. He enters, climbing
down the ladder, and sees that the Sea Lions whom he had shot are
sick, the shamans of the Sea Lions being imable to see his arrows.
He cures them by pulling out the arrows, and is then sent back in
the canoe of the Sea Lion chief — a sea lion's stomach, which is tied
up, and is drifted to the shore by the wind. After he has used the
canoe, he ties it up again, and it drifts back to the Sea Lions.

A visitor to the animals may learn from them their dances and
songs, and is given mstructions how to treat the animals. The dances
and songs of the Mice are thus acquired by the Haida (237).

A hunter obtains the good will of the Porcupine by refraining from
killmg it (148). He gains the love of the Bear Woman by touching
her belly (148) or falling against her privates (N 203).

Of somewhat different t_ype are other references to supernatural
animals. Thus the Red Bear who is pursued by a hunter kicks the
mountain, thus creating a deep gorge (1.85). At another place we
hear of a Red Bear which runs down the ice, and, being pursued, kicks
it to pieces, and thus drowns his pursuer (177) . The Mountain Sheep
pursued by a hunter jumps down from a cliff and produces an earth-
quake (245). Here may also be mentioned the animals who are
called in to marry the daughter of a widow, and who describe their
powers. In 1.199 the Wren shows how he flies about the hunter,
the Hummingbird picks the hair off people's heads, the Sparrow sings
at the dawn of day and wakens the sleepers, the Robin brings the
summer by his song, the ^lockingbird brings bad weather by his
song, the Bluejay foretells good luck to people who go pickmg ber-
ries, the Eagle picks out the eyes of his enemies, the Squirrel climbs
trees and scatters pine nuts and thus frightens the people, the Rab-
bit frightens the people by opening his eyes, the Porcupine strikes
his enemies with his tail, the Marmot foretells the weather by looking
into the sun, the Land Otter drowns his enemy by diving with him,
the Beaver cuts trees and tlu-ows them upon his enemies, the Wolf
kills his enemies with his teeth, the Grizzly Bear tears them with

BOAS] DESCRIPTION OF THE TSIMSHIAN 459

his claws (1.199-211). The Bird Of Good Luck helps people by his
song (1.79).

Animals are also grateful for benefits bestowed upon them. The
Eagles who have been fed by a boy during the summer give him food
when he is deserted by his tribe (227, N 172).

In some cases animals are mentioned that are members of the tribe,
slaves, or attendants of supernatural beings. The Codfish is the
slave of an ocean-being (240). The man who tries to recover
his wife finds at the bottom of the sea. a Beaver (1.175), whom he
helps in cutting trees. In return the Beaver protects him against his
pursuers. He finds the Blind-Geese Women, whose eyesight he re-
stores, and who in tm-n help him by scattering their down, which
fdls the eyes of the hostile Killer Whales. The Goose Woman appears
as a friendly being in N 2.34, warning a person against dangers. Otter
and Mink Woman are described as servants of the Killer Whale and
wives of G'ilks-atsla'ntk, a slave of the Killer Whale. They scent
enemies that visit the KiUer Whale village. The Crane Woman is
the watchman of the KiUer Whale and is bribed by a visitor, whom
she hides under hor wings (1.177). The village of the KiUer Whales
is at the bottom of the ocean. A Killer Whale with three dorsal fins
is described as a special friend of a person who had benefited him
(1.187).

When the Killer Whales have stolen a woman, they try to trans-
form her into a Killer Whale bj^ fitting a wooden fin on her back
(1.177). This fui is made of wood cut for the purpose.

The Owner Of the Lake has Wolverene Woman for his wife (1.161).
When she eats, she bolts down whole seals; but when she is looked at,
she chokes. The Wolverene appears also as destroying the traps of
a liunter, whom she deceives by refusing to tell him the right kind of
taboo that she is using (175).

A supernatural Lake Woman is the subject of a tale (155). She
gives to a woman the power to make every one rich who sees her; to
a man, to be always successful in gambling.

The supernatural Wliale that has its house on the bottom of the
lake near Prairie Town is described (347). It has gills Hke a fish,
and four fins in a row along its back hke a KiUer Whale's.

A number of times supernatural animals Hviaig in lakes are men-
tioned. On 272 a Beaver with copper eyes, copper claws, copper
ears, and copper teeth, is described; and in N 147 we hear about a
Frog with copper claws and copper eyebrows. Both of these animals
are caught by the people, who obtain wealth through their help.
The sldn of the frog is removed, and later on worn by the captor,
who thus acquires the power of the supernatural animal (N 150).
The skin is not taken to the house, but kept hung up on a tree (N 154)-

460 TSIMSIIIAIS'^ MYTHOLOGY [bth. ann. 31

Filially the boy is unable to remove the skin again, and becomes him-
self a supernatural frog (N 165).

Travelers meet a beautiful young woman, who, when they try to
take her into their canoe, jumps away as a frog (261). Another
supernatural frog that Hves in a lake is mentioned (129). When
cedar bark containing the breath of people is pushed into its mouth,
the people die. In 1.161 it is said that the Uce of a supernatural
beuig were frogs.

The Mouse appears a great many times as an old woman who
warns a human being against the supernatural beings whom he
visits. The regular form of tlois warning is that the Mouse Woman
asks the visitor to throw liis woolen ear-ornaments into the fire.
She takes them out by magic, and then asks the visitor whether
he knows where he is (109, 160, 162, 167, 168, 179, 194, 208, 273,
279, 286, 1.129, 1.131, 1.151, 1.155, N 87, N 127, N 136). The Mouse
Woman as guardian of a trail and adviser (N 128), and the Mouse as
messenger of the Sea Lion (1.129), have been referred to before.

Supernatural Beings and their Feats. — Supernatural beings appear
very often in the form of a flash of Ughtning. The son of the Sky
is so described (1.211). The arrival of a supernatural being is
announced by four Ughtning flashes and by four claps of thunder
(347). Lightning proceeds from his leggings and moccasins (218).
Sometimes it is merely stated that supernatural beings appear as
shining youths (58, 95, 117, 239, 297, 298), or they appear in shining
light (305). They shine like the sun (239) or have garments hke
tongues of fire (1.211). There is also mention of a supernatural
woman shining hke light (76). Generally these supernatural beings
appear for the purpose of marrying a girl. They also appear in
order to help the unfortunate and poor (N 138). Additional instances
of tlois kind, in which the supernatural being is not described in
detail, are found in 158, 172, 177, 298, 1.73, 1.77, 1.79. A super-
natural being who is the personification of devil's-club is said to
have a skin that burns hke nettles (172). Another one is described
as having a hairj^ body (332). Still another one, the Bear, has rough
palms (192). The snaU has a skin as smooth as glass (161). They
are jealous, and it is dangerous for a person married to a super-
natural being to marry again or to have a lover (155). Supernat-
ural beings who leave mankind after having lived among them are
apt to be transparent, hke a cloud (213), or they disappear sud-
denly (309, 1.79, 1.81, 1.115). When their friends are in danger, they
appear to them (1.105).

A young woman (besides her grandmother, the only survivor of
her tribe) has six supernatural children — five boys and one girl. The
first one originates from her tears (or the mucus of her nose); the
others, from objects that she puts imder her blanket. They are Crab-

BOAS] DESCEIPTION OF THE TSIMSHIAN 461

apple Tree, Sloe Bush, and Spruce, who originate from wedges made
of these kmds of wood; Mountain, who originates from a whetstone;
the girl is called Knife, and origmates from a knife (N 96). In their
contest with the Magical Feather they assvmae the forms of the objects
whose names they bear (N 99). In the parallel Tsimshian story these
children are Mucus, Grindstone, Crabapple Tree, Feather, and the
giri Knife Hand (125).

A great many supernatural beings are associated with moim tains and
dangerous rapids. The supernatural beings of moimtains in general
arereferredtoin 1.189; those of a particular rock on 239, of a bay 273.
The monsters identified with dangerous places in the sea are spoken of
(222, in 1.189). In former times these upset many canoes, because
they desired to take the dried berries that were carried in them (274) ;
but at a feast given by one of their own number they promised to
desist. In another feast two of the most dangerous ones are asked to
move out of the canoe passes (276). "V\Tierever they appear as guests
in a house, they come on a flood and foam. At the same place it is said
that this flood covers the whole village except the houses of their hosts.
They enter the house, bringing with them a flood of water (287). To
this class belong also the giant devilfish (13.5), and the monster halibut
which swallows people (271). Among these may perhaps also be
counted the Owner Of The Lake, called Floating Across (1.157).

The Was is a monster that is not described in detail. Self-moving
canoes have a Was head at each end (N 106). In the version Boas
4.275 the slaves who make Txa'msEm greedy are called Was At Each
End. He appears also as protector of a shaman (348).

In early times copper was hanging on a mountain near Nass River.
A son of the Sun hit it with a sling-stone and caused one part to go
north to Alaska, another east to the head waters of Skeena River,
where it became the hve copper (300). Haklula'q was fu-st a lake
woman who married a young man. When their child was taken away
by another man who deceived her, it killed all the people by plucking
out theii' eyes (154). Then the woman went into the sea and became
the monster Haklula'q. A child of Haklula'q was floating between
two islands, and by raising high waves and gales she killed every-
body who tried to take the child (221). It is not certain whether
this monster and the woman mentioned before are the same.

Among evU beings that live in distant parts of the world, I mention
the shaman women, referred to in 151 ; Ivnife-Hand Woman (N 234) ;
the Mosquito chief, who has a crystal proboscis, and whose heart,
which has eyes and mouth, does not die after his body has been killed
(145) ; and the blind cannibal who catches people in his bag net (127).

The gi'eat slaves of supernatural beings are mentioned, particularly
Slave Dp^m-Belly, whose stomach is used in place of a drum (N 125).

462 TSIMSHIAN MYTHOLOGY [eth. ann. 31

The Iviller Whale and the Stars have a slave called G-ilks-ats!a'ntk
(Gix'sats'a'ntx- in the Nass dialect), who has the power of swelling
up enormously and obstructing the trail (N 90, 1.183).

Supernatural beings are able to perform a great many magical feats
either for benefiting mankind or for doing harm. The Sun, who
wants to kill his son-in-law, owns a magical tree, the bark of which
falls down when struck with an ax and kills the people who try to
fell it (1.101). He tries to bake his son-in-law in an oven (1.103).
When a supernatural being kills his enemy by cutting off his head,
body and head rejoin mitil poison is mixed with the parts of the body
(1.163). When supernatural beings want to capture a visitor, they
cause all the openings of their house, smoke hole, and door to close
(128). When a supernatural being who returns over the ocean to her
home, or on the rays of the sun to the sky, looks back at her husband,
who follows her, his support gives way. He falls into the sea or down
to the gi'oundand is killed (213, 1.113). A monster causes an island
to roll over (223) and creates whirlpools (224). The supernatural
being Sleep, by means of his magic power, raises a mountain and
transforms his comb into a thicket, which obstructs the fhght of a
couple that try to escape him (N 235).

The food of supernatural beings is dangerous (160). The first kind
of food that they offer to a visitor is poison; the second may be par-
taken of without danger (167). Salmon that Bears offer first is the
stomach of a man; crabapples offered first are decomposed flesh and
eyes (279).

On the other hand, supernatural beings have many powers for
benefiting people. They procure food for those whom they protect.
They appear as providers (172, 239, 242, 1.77, 1.161). A supernatm-al
bemg promises good luck to two women if allowed to marry one of
them (1.79). Pie appears to his wife to give her advice (173). A
prince is successful because he has married the daughter of a super-
natural being (304). A supernatural being tells a man the evil plans
of his enemy (312). When a person has been killed by drowning or
by falling to the ground from a great height, the supernatural being
opens a hole in the floor of his house and fishes up the bones with his
bag net, and then proceeds to resuscitate the dead person (214, 1.99).
The dead are revived by swinging a plume over the body (127, 130,
1.113, N 234). It is said that with the first motion of the plmne
the bones come together (127) ; with the second, sinew and flesh come
to be on the bones; with the third, the skin appears; and with the
fourth motion the hero asks the four Winds to breathe on the
bodies and to restore them to life. Others are revived by swinging
over their bodies the heart of the person who killed them (145, 150,
1.163); by jumpmg four times over them (134, 188, 189, 220); by
stepping over the body (1.101) after the bones have been laid out in

BOAS] DESCRIPTION OF THE TSIMSHIAN 463

order (1.103); by sprinkling the face with the cold water of life and
slapping the cheeks (305) ; by sprinkling ashes over a skeleton four
times and fanning it with a shaman's eagle tail (328) ; or by singing
over the skeleton that has been laid out on a mat and covered with
another mat that has been painted red (N 214). The Salmon
Woman (Bright-Cloud Woman) restores her husband's eyesight by
washing his eye-socket (77). Persons who are sick may also be cured
by being boiled in a bathtub until their bones are perfectly clean.
Then the bones are laid out on a mat and revived in the manner just
described (188, 298).

A person who has been revived rubs his eyes as though he had slept
(151). A man who has been resuscitated has a beautiful white skin
(] 88). Blindness is cured by a supernatural being by removing blood
and rubbish from the eyes (248). Animals revive when their flesh
and skin are burned (N 215). The supernatural beings are capable
of making children grow rapidly by putting their feet on the children's
feet and pullmg the forehead (273, 1.81; see also 173). They flatten
out mountains so that the hunter may pass them easily (103). Piu--
suing Snails cause a rock-slide (165). The supernatural beings are
able to make short the distance from their home to the human villages
(209). They travel over the siu-face of the water, following the " belt
of water," that is, a tide-line (213). A being of supernatural power
thai is sent out to cut firewood just touches the tree and makes it fall
into pieces of the right length (1.101).

Supernatural beings come to marry people, to visit them, or to
take them home. Here belong the numerous marriages with super-
natural beings. When all the people of the Squirrel chief have been
killed by the himaan beings, the Squiirel chief takes into his house
the man who has slain them. The Bear Woman who marries a man
is the subject of the tale in N 203. She accompanies her husband
to the village of the people, whom she frightens by gathering berries
in her stomach instead of using a basket. Marriages of this kind are
those of the chief who marries the Robin and the SawbUl Duck
(179 et seq.), and of the princess who marries the Mouse who came to
her room every night (232).

It is a characteristic trait of many tales of this kind that animals
that have been insulted send messengers to take the offender (gen-
erally a^girl) to their village, where she must marry a man, the son
of the ('hief of the offended animals (see p. 749). Thus a gu-l is made
to marry a Snail (162); another one, a Bear (279, 1.151). When
the woman is taken to the village of the animals, she is left standing
outside, and the chief asks the typical question, "Did you get what
you went for?" Then she is taken inside. The same happens to
a hunter who is taken to the sky. He is induced to pursue the slave
of the Sky chief, who has taken the form of a white bear by putting

464 TSIMSHIAN MYTHOLOGY [eth. ann. 31

on a bear skin covered with ashes (1.87). In the same manner the
chief of the Squirrels sends his daugliter to call a young man who has
killed all the squirrels, and she leaves him standing outside (N 212).

The son of the Sun flies up to the sky with his wife and his mother-
in-law (1.211, N 223). In heaven his wife conceives from the rays
of the sun, which strike her every morning through a chink m the
house (N 224).

A year in the house of a supernatural being seems to the visitor
like a day (188). Therefore people who wait for the return of a
person who has gone to the house of a supernatural being are found
dead. Only their skeletons remain (188). In one tale it is said that
the visitors did not know how long they had been in the house of the
supernatural being; but probably here also it is meant that they
thought they had been there one day, while they had been there a
whole year (287).

A person who has supernatural power escapes in the form of bird
down from a woman who causes all the openings of her house to close
(128). The canoe of the supernatural people comes to take away a
man (208).

Magical words enable a man to escape from a mountain. He says,
"On the thumb," "On the sand," and, repeating these words, gets
down safely (134). When the Porcupine throws himself down from
a high tree, he shouts, "Vessel of moss!*' and falls on the ground
without hurting himself. When the Beaver shouts, "Stone!" he
strikes the ground and almost dies (1.231, N 81). Magical words
addressed to the West Wind and to the East Wind cause those winds
to blow gently (1.135). A wound closes as the effect of magic words
(83).

Supernatural beings also foretell misfortune. They tell travelers
that they will die at a certain moment (262). A prince who has
been carried away by the Salmon, and has thus become supernatural,
tells his friend that he will die after their arrival at home (205). A
shaman who has taken the shape of an owl dies, and foretells the
death of the people (329).

Beings of supernatural power are able to swallow animals whole.
The W^olvereno Woman (1.161) and the G-ispawadwE'da, who visit
Na-gun-a'ks, and who have the powers of supernatural beings while
in his house, swallow seals whole (286); the Cannibal swallows a
whole body (351).

Magical Objects. — Among magical objects and places I will mention
the cave and door that open and close. In order to pass them, one
has to count four times and then jump through (130, 1.99, N 130).
The hole of the sky opens and closes in the same manner (seep. 453).
A magical devil's-club tree of enormous size provides medicine for
a whole lifetime (174). On a pleasant plain on the upper course of

BOAS] DESCRIPTION OF THE TSIMSHIAN 465

Skeena River stands the tree of fragrance, the branches of which are
constantly moving. When a person goes near it, the tree embraces
him and presses him until he loses consciousness. In order to release
a person it is necessary to chg up the roots of the tree (.304). There
is a supernatural tree the leaves of which, when used for washing the
body, produce strength and health (118).

Supernatural Gifts. — The supernatural people present powerful
gifts to human beings. Asdi-wa'l receives his hunting-tools from his
supernatural father. These are snowshoes, bow, four arrows, lance,
hat, mountain staff, raincoat, and basket (1.81). The snowshoes
enable him to walk up precipitous cliffs (N 227) and to hmat sea lions
on a slippery rock (1.125). WTien his moimtain staff is struck into
a rock, it makes a hole, and gives him a fu-m hold (245, N 226). His
lance may be used as a bridge for crossing deep gorges (1 .85) . On the
Sea-Lion Rock he puts up his lance, fastens his bow and his arrows
to the point, and finally places one arrow crosswise, and saves him-
self on this seat (1.127). In 1.169 a magic club, a gift of Owner Of
The Lake, is mentioned. The club has the form of an otter; when
it is throwai into the sea, it comes to life and kills seals. The Sun
presents his gi'andson with a small club, which seems so light that
people believe it is impossible to kill a bird with it; it proves, how-
ever, a powerful weapon (1.217). The Sun also gives his grand-
children a box, which, when opened, causes the earth to turn over
(1.215). The live arrow which is obtained in the vUlage of the Air
has a living head with blinking eyes; and when the owner lets it go,
it kills his enemies (308).

Hunters are given the two magic dogs Red and Spots, which are
of diminutive size when carrieil about, but become enormous and cor-
respondingly fierce when put on the ground. When taken up and
patted, they become small again (150, N 226). When the dogs
bark, the momitain goats fall down from the mountains (N 227). Of
similar natm-e are Raven's (Txa'msEm's) pups (102). Another
himter, named Large Ears, puts on his mittens and claps his hands.
Then the goats fall down the mountain (N 227).

A supernatural being owns a chamber-vessel and a maul that are
his watchmen and call him when danger threatens him (N 235).

Magical canoes are often mentioned. One canoe moves when hit
with a club (1.157). A self- traveling canoe appears in N 235. The
canoe rests four times when crossing the sea (210). The seff-traveling
canoe is generally represented as alive and having a head (210) or a
mouth (N 106) at each end. It creaks when hungiy (210) and must
be fed (210, N 107). It travels when the chief or the prince to
whom it belongs whistles (210). "WTien the owner is attacked, the
canoe comes to life and kills his enemies (1.159). The canoe of the
Otter is a log of driftwood (167), and the self-traveling canoe of a
50633°— 31 ETH— 16 30

466 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

supernatural being also appears to the uninitiated like a rotten log
(N 106). The Killer Whale (79) and the Sea Lion (1.133) let people
use their canoes. The canoe taken down to the house of a super-
natural being at the bottom of the sea reappears overgrown with
seaweed. It has been transformed into copper and has become very
fast (289).

A boy who has to take part in a contest is given a black, white,
blue, and red sling-stone, with wliich he is able to hit an object that
others can not reach (N 140). Magical sling-stones are also given to
a man by his supernatural father (298).

A roimd pebble kept in the mouth is a protection against ghosts.
It enables a living person to see ghosts, and enables ghosts to see
living persons (202).

Whales can be dug up from the beach by means of a magical dig-
ging-stick (210). At the same place we hear about a large, heavy
carrying-board, on which a woman who intends to dig up the whales
is taken down to the beach. The sparrow blanket obtained from the
sparrow, and the hunmiingbird blanket obtained from the humming-
bird, enable people to fly (309), while the blanket of the mountain
goat enables a person to climb down a steep mountain. He is re-
quested to hang the blanket, after using it, on a tree (134). A
crystal comb used by a supernatural woman for combing her hus-
band's hair makes it long and beautiful (76, 188). The scabs which a
supernatural slave-girl takes from her body prove to be abalone
shells (N 190). A piece of crystal (or ice?) is a protection against
the heat of an oven (1.105). A crystal carving is given to a man in
order to enable him to pass through a door that opens and closes.
After coimting four times, he passes safely by placing the carving in
the doorway (N 129). The plume of the Sun's daughter enables her
to discover her husband's faithlessness. As long as he is true to her,
the water that he dips out of the well remains clear when she puts
the plume into it. When he is faithless, the plume, when taken out
of the basket, is full of slime (213, 1.111). A plume descends from
the Sky and pulls up people who annoyed the Sky (125, N 94).
Later on, the same plume carries people across a river, and enables
them to cut a way through a mountain (N 234).

Gifts that occupy much space can be reduced in size by shaking
and squeezing. When a canoe is shaken, its load becomes very small,
and more may be put in. Later on, when the canoe is to be unloaded,
it is shaken again, and the load resumes its natural size (211). Fat
wrapped arotmd a mountain staff is made small by squeezing (1.93),
and the contents of a basket are reduced in size in the same manner
(180, 1.95). A staff and a basket which are filled with meat and fat
are too heavy to be lifted (104, 1.95). When they are taken off from

BOAS] DESCRIPTION OF THE TSIMSHIAN 467

the staff or out of the basket, they resume their natural size (104).
Fat that is thrown down on mats in the house is also caused to
increase (1.95). Presents that are given to a supernatural being,
consisting of beads, tobacco, and copper, also increase in size in a
miraculous way (20S, 287). Only the recipients of these gifts are
able to lift the heavy staffs or baskets (1.95).

Ceremonials and the paraphernalia belonging to them appear in one
tale only, m which it is said that the Mice give a tUxncing-feather,
neck-band, and skin drum to a visitor (237).

A girl is given "a garment of wealth." Whoever meets her or
hears her child cry, becomes wealthy. A gambler is given gambhng-
sticks that have the power to win (157).

People are able to put on the skin of an animal and to assume its
shape. Thus a boy puts on a gull's skin and fhes (229), a boy puts
on a frog's skin antl travels about in the water (N 179).

Fire that falls do\\'n from heaven is transformed into valuable
copper (N 137).

Gravel thrown overboard by a woman is transformed into sand-
bars, on which she can i-est (170) ; and a stone carried by the Raven
and dropped into the water becomes a i-eef, on which he rests (60).

Persons who want to attain a certain purpose by the help of ani-
mals may make animals of wood. Generally four different kinds of
wood are used in the attempt to make the successful form. Killer
whales that are to kill the enemies of a man are made fh-st of cedar,
then of other kinds of wood, and finally of yellow cedar. The pei-son
who made them blackens the backs with charcoal and puts lime on
the belly. Then he lays his hands on their backs in order to endow
them with life. At the same time his wife sacrifices to the super-
natural beings. The killer whales of yellow cedar move like real
killer whales (1.139). Then they are instructed what to do (1.141).
Another man makes sea lions for the same purpose, first of various
kinds of wood, finally of a hard wood of red color (N 109). It drags
the maker's enemy across the ocean (N 110). An eagle which is to
carry a man into a deep valley is first made of red cedar, then of
spruce, then of j^ellow cedar, after that of various kinds of wood;
and finally the body is made of red cedar, head and tail of white
pine, legs and beak of yellow cedar, and the claws of mountain-goat
horn. Then the eagle carries the^ person down into the valley (164).
A carved human figure which is to deceive supernatural beings by
crying is made first of red cedar, then of yellow cedar, which is found
satisfactory (N 89). A successful canoe is made in a similar way
after a number of attempts. First a cedar ( ?), then a spruce, next a
yellow cedar, and last a yew tree, are used (223). The South Wind
sends a wooden duck as messenger to her father (123).

468 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

Origin Tales. — A number of tales refer to the origin of the world as
we see it at the present time; and in othei's incidents occur wliich
serve as explanation of the phenomena of nature.

In the beginning the whole world was dark, the daylight being
kept in a box in the sky. It was liberated by Raven, who obtained
possession of it by having himself born by the daughter of the Heav-
enly Chief. In this form he carried away the daylight and liberated
it on Nass River (60-61). When he opened the box in which the
daylight was contained, the north wind began to blow (62).

A second tale, quite contradictory in character to the preceding
one, tells of the origin of sun, moon, and fog. A chief had two sons
and one daughter. The elder son had a mask made of pitch wood,
which he had lighted. He walked along the sky wearing the mask,
and became the sun. Since he walked too fast, his sister was sent
after him to detain him at midday, and for this reason the smi is said
to stop for some time in the sky at noon. When asleep in the house
at night, the sparks from his mask flew out of the smoke hole and
became the stars. His brother walked along the sky in the evening
and became the moon, while the sister went westward to the con-
fines of the world, where she soaked her blanket in the ocean, and
then came back bringing the refreshing fog (Boas 10.797).

The Raven tale goes on, telling of the origin of fire, which was
originally in the house of Raven's father on Queen Charlotte Islands,
whence he took it away, assuming the form of a deer. The deer tied
pitch wood in liis long tail, and while dancing put the tail into the
fire and then ran away. In this way the tail of the deer became short.
By striking fir trees with the tail he put fire into them (63).

Raven also made the tides, which were controlled by an old woman,
who held the water up by means of the "tide-line." Raven pushed
her over and threw dust into her eyes and into her mouth, so that
she let go of the tide-line. He cured her in retm-n for her promise
to slacken the tide-line twice a day (64) .

Not quite clear is the tale of Raven obtaining fresh water, which
in early times was found only at the roots of alder trees (65).

The olachen were kept in the house of a supernatural being and
were liberated by Raven, who caused them to go up Nass River (65).

The salmon were distributed by Raven in the rivers, because when
he first visited the mainland he scattered salmon-trout roe in all of
•the rivere and creeks. He also scattered fruits all over the land,
thus creatuag berries and fruits everywhere.

The colors of the stars are due to the red, blue, and white paint
thrown back by a number of people who ran away from the Stars.
The Stars stopped to take up the paint, and painted their faces (N 92).

In another story it is said that the Tsimshian, in the beginning of
the world, lived in Prairie Town, on the upper Skeena River, until

BOAS] DESCKIPTION OF THE TSIMSHIAN 469

they were scattered by the Deluge (250, 272, 1.245). It is said that
on account of some misdeeds of the people it began to rain, and the
waters were rising for twenty days. The okl and poor people and
many animals were drowned. The water covered the hills, and there
were high waves. The people made tents in their boats and drifted
about. Fmally, after twenty days, the wateis began to subside; but
some canoes drifted to distant countries, where the people became the
ancestors of the various tribes, not only of the Tsimshian, but also
of those speaking other languages. Only two people survived among
the Tsimishian, and these became the ancestors of the recent tribes.
Up to that time the people had not known sea food; but since they
were starving, a shaman led them tlown the river and taught them
how to catch halibut and other sea fish. Only the TslEtsIa'ut are
said to have a different origin. It is said (221) that they are the
descendants of a woman whose brothers were killed by her jealous
husband; she was protected by a supernatural being, who caused a
flash of lightning that destroyed the whole village.

Before the Deluge, wliile the people were still living in Frame
Town, the seasons were instituted in a council of the animals, which
was held immediately after the sons of the chief had become Sun
and Moon. The Dogs first suggested a month of forty days; but the
Porcupine demonstrated the inach-isability of this arrangement, and
instituted the seasons and months that we have now (115).

In another tale the origin of the seasons is accounted for in a council
of animals in which the Grizzly Bear and other large animals desire a
long and very cold ^vinter, wliile the Porcupine demonstrates that in
this case not only all the small animals would die, but that also the
plants would die, and that the large animals would starve. In tliis
whole group of tales the Porcupine appears as the wise counsellor, to
whose intelligence the present sensible arrangement of the world is
due (106).

There are many tales explaining the origin of animals. The Owl
is a woman who had maltreated her blind husband, who in turn shut
her out of the house. In the bitter cold night when she had staid
outside she was transformed into a hoot-owl (249). The Blue-Sided
Codfish is a princess who jumped out of a canoe, and who said to the
man \vith whom she had quarreled, "I shall be your' codfish."
Because she was a princess, the blue-sided cod is the prettiest of all
the fishes (302). The Red Cod is her husband, who was cursed by a
man of supernatiu-al origin whom he had offended. He was told
that his head should always be downward, and his tail upward, and
that if he should ever look up, his stomach would come out thi'ough
liis jnouth. This is given as the reason that the red cod, when coming
up to the surface of the water, has its stomach come out through
its mouth (302). The SawbiU Duck is a young man who seduced

470 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

his sister, who then tied the skin of a white weasel in his hair. He
was tram^formed when liis sister said to him, "Go on and fly out to
sea, so that all the people may see you" (224). Old snails that go
down to the beach when the tide is low stick to the rocks, and become
cliitons (166). Cliitons and various kinds of shellfish also originated
from the fat of the supernatural snails, that had taken away a princess
and were killed by the people. Sdnce this happened on Beaver-Tail
Island, chitons are found there plentifully (16.5).

A woman who had been scolded by her husband, and who for this
reason staid in a lake in wliich she was swimming, became the Beaver.
Because the woman had brown hair, all the beavers have brown fur.
The woman's apron became a beaver tail. Since the woman was the
first beaver, all the beavers are females (141).

The Bullhead used to be a well-shaped fish. Once upon a time
Raven called him, intending to catch him; but since the fish kept at
a distance from Raven, the latter stretched out his hand and closed
his fingers in the direction of the fish's tail, sajdng, "You shall have
a tliin tail, only your head shall be large and thick." This is the
reason why the bullhead has its peculiar form (71).

The Cockle was one of a war party that accompanied Raven when
he made war against the South Wind. Since he did not succeed,
Raven broke him. For this reason cockles are broken and eaten (80).

Salmon originated when Bright-Cloud Woman, whom Raven had
married, put her toes into the water (76).

Mosquitoes originated when the body of the chief of the people of
the Mosquito village was burned. His ashes were blown about and
became small mosquitoes (145).

The Snag is a man who jumped out of a canoe into the sea, saying
that he intended to become a snag (302).

Certain peculiarities of animals are also accoimted for m tales. The
Devilfish is afraid of the Raven. This is accounted for in two different
ways. When a Raven gave a feast to the sea monsters, he trans-
formed them into rocks ; but when he uttered the magical words, the
devilfish jumped into the sea and escaped. For this reason, when the
people cry "Caw!" like a raven, the devilfish dies at once (100). If
the people wait until the monster is at the surface, the imitation of
the voice of the raven is of no avail (138). The second explanation
is based on the story of a war between the Killer Whales and the
Giant Devilfish. When the Iviller "WTiales of the Raven Clan attacked
the Giant Devilfish, they suc^ceeded in killing him, and therefore the
devilfish of the present time is afraid of the raven (138).

The animals sleep in dens during the winter, because at the coimcil
when the seasons were instituted the Porcupine tokf them to do so
(108). All the animals are afraid of Porcupine, because at the same

BOAS] DESCRIPTION OF THE TSIMSHIAN 471

council he struck them with the quills of his tail when they insulted
him (108). The Dog is the enemy of the Porcupiue, on account of the
events in the council held by the animals, in which the Dogs wanted
to have forty days in each month, while the Porcupine showed that
the Dogs were wrong (115, 116). Porcupine has only four toes,
because in the council in which the seasons were arranged, after he
had spoken, he bit off his thumb in his rage on accoimt of the stupidity
of the large animals (107). The Dog's thumb is dislocated, because,
in liis quarrel with the Porcupine during the council, the Porcupine
struck it with his tail.

The Raven has no intestines, because when hmiting one day he
was unsuccessful, and took out part of liis own intestines in order to
brhig them to his cliildren (96). The Gulls have black-tipped wings
because Raven at one time threw them into the fire (67). The Cor-
morant is black on account of his adventure with Raven.' The Cor-
morant can not speak because Raven tore out his tongue when ho stole
his halibut (93). Branches of trees creak because a supernatural
being put his mother-in-law into a tree (1.211). Wolves are afraid of
human beings because a man that killed a Wolf prince was then
adopted by the Wolves, married Wolf women, then returned with his
chikhen to his own tribe, and sent back his children, the Wolves, to the
mountams, ordermg them not to hurt their relatives (322). The
Tomtit is the chief of the birds, because, when Raven tried to obtain
sea eggs by means of a sinew rope, the tomtit's sinews proved to be
strongest (63-64).

Little Grindstone, one of the sons of the woman who was the sole
survivor of the people taken up to the sky, ate of the berries growing
on Skeona River, and was transformed into a mountain (N 234).

Flint originated when the wife of a supernatural being who was in
great danger on top of a moimtain did not understand his request to
sacrifice. She was then told to melt fat and to eat it. After she had
done so, she lay down across an old log, broke apart, and her body
was transformed into flint. The supernatural bemg and his dog
were transformed into stone, which may still be seen on the moimtain
(246, 1.145).

The passage to Nass River was opened by throwing sling-stones
against an obstructing mountain (300).

The dangerous whirlpools and tide-rips on canoe passes were

j-emoved at a festival, in which a chief requested the monsters living

at those places to change their domicile (276). According to another

tale, they were removed when Raven transformed all the sea monsters

into rock (100).

1 Prohably this is an error; and It ought to be, the raven Is black, because he flew away through the
smoke hole and was blackened by soot (93).

472 TSIMSHIAN MYTHOLOGY [etii. ANN. 31

A sandbar originated when gravel was throwTi out of the canoe into
the sea (170). A sandbar with large rocks originated when a strong
man threw down a mountain, breaking it to pieces (120). When a
raven flew across the sea from Queen Charlotte Islands, he threw a
few stones into the sea, which became resting-places. They still
exist in the form of large rocks that are way out at sea. The rocks
near the village Xlen are the sea food which Sawbill-Duck Woman
brought to her husband, and which by mistake was thrown out of
the canoes into the sea (1S5). The rocks on the shore-line on one of
the islands at the moutli of Nass River originated when the Frogs
that had made fun of the Raven were driven down river by the wind,
and were wrecked on the island which they tried to climb. They
were frozen to death and became stone (62). The Killer Whales
that pursued a man whose wife they had carried away, and who had
recovered her, were transformed into stone when the hero threw
hellebore and urine into the sea (1.187).

When a hero moved a supernatural plume against a mountain and
obstructed the passage, the moimtain melted down, and the molten
rock may still be seen (N 2.34). A canoe that had been pulled
ashore and turned upside down was transformed into a hill, and the
load m the canoe was transformed into rocks (235).

In the beginning the fingers of man had eyes and mouth. Because
Raven scorched his fingers in the house of the Seal, the fingers have
assumed their present form. In former times people did not eat with
their mouths only, but their fingers also ate (91). Cripples exist be-
cause at the time when a plume took up the people to heaven and let
their bones fall down on the plain, the skeletons were put together in a
wi'ong way and revived. For this reason some men have no beards
because they have women's heads; women have whiskers because
they have men's heads; and people limp because they have legs
belonging to different persons (127).

The difl^erent languages originated when the people were scattered
after the Deluge (1.251). At the same time new chiefs originated in
all the different towns (1.25.3). In the beginning canoes would
always capsize at Cape Fox; but since Raven showed the way, passing
this place on a driftlog, canoes do not capsize when they cross theie
in stormy weather. It is known that driftwood burns well, because
Mouse Woman advised the girl who was taken away by the Black
Bears to use driftwood for fuel (1.155). Because Raven used rotten
hemlock wood for smoking salmon, it is known that this kind of wood
is serviceable for this purpose (89). The art of making nets is known
because the son of Spider Woman married a girl and taught her
mother the art (159).

Girls have no say about their marriage because a girl made fun of
her cousin, whom she was to have married. The. young man was

Bois] DESCRIPTION OF THE TSIMSHIAN 473

made beautiful in the house of Chief Pestilence; while the girl was
maimed by him, and finally died (188-191). Girls are not allowed
to go alone into the woods, because a princess who did so was carried
away by an otter (172). Young people are not allowed to go out
alone, because a number of yoimg people made fun of a ghost and
were killed by it (336 et seq.). Evidently these last two explanations
are merely a special expression of the idea that young people should
bo accompanied by older people, who may protect them against
supernatural beings, strangers, and against their own inclinations to
act improperly.

Shamanism

Shamans may be initiated by various kinds of supernatural beings.
One shaman is initiated by the Squirrel-;, who take him to their home
in a tree, where his skeleton is finally found hanging. The body is
spread on a mat covered with another mat, which is painted red and
covered with bird's dowm, sacrifices are brought, while the young
man's parents leave the house. When the i)eopIe sing over the body,
the man revives and becomes a powerful shaman (N 213). Another
shaman is initiated by a supernatural being that lives in a deep cave
called the Cave Of Fear, which only shamans are able to enter. He is
let down by means of a cedar-bai'k rope, and on his way down is
stung by great swarms of insects. At the bottom he finds a hairy
yoimg man, who leads him through a door shining like the sun, into
a cave where the supernatural being that gives him power is seated.
From the east side of the house a supernatural being enters, accom-
panied by attendants. They take their suj^ernatural powers out of
their mouths, and put them into the mouth of the visitor. Finally
the chief of the house lays his hands on the visitor and rubs his eyes
(331 et seq.). Still another shaman receives his power by gaining a
victory over the Ghosts (327). Another one is initiated in the
bottom of the great Lake Of The Beginning, near Prairie Town. In
the lake he finds a large house, and a fire burning in it. There
are four flashes of lightning accompanied by thunder-claps. Next
a Grizzly Bear appears, who is transformed into a carved box; then,
a Thunderbird, who, at his own request, is put into the box and
becomes a drum, the red ocher on the drum being the lightning;
next a being called Living Ice, which is the hail; and finally a large
animal called Mouth At Each End, and a Codfish, appear. All these
are put into the box, and the Grizzly Bear gives the shaman his name,
Mouth At Each End. He has then obtained shamanistic powers.
This man's brother is waiting for him on the banks of the lake.
He dies there of starvation, is eaten by martens, until only the bones
are left. The shaman restores him to life by rubbing earth with his
hands over the bones, by putting in new sinews made of roots, and
rubbing moss over the whole. Then his brother revives, and becomes

474 TSIMSHIAN MYTHOLOGY [eth. anx. 31

a shaman, who is called Devoured By Martens. The martens that
have eaten him are put into his body, and he receives a vessel of
blood, which is to be his supernatural power (348). Another shaman
is taken away by the supernatural powers. After four days he is
found lying on the floor of the house, and whistling is heard around
the body. When he recovers, he has obtained great power (332, 333).

The shaman TsEgu'ksk" is taken to the house of a supernatural being
at the bottom of the sea, called G"it-k'staql. This being gives him a
song, a club in tlie shape of a land otter, and a small box, the hd of
which is carved m the shape of a whale. He also gives him a cham-
ber-vessel made of wood. His club is capable of cutting the ice.
The box may assume the shape of a killer whale, and also cuts the
ice (N 231). '

Novices into whom supernatural powers enter faU back in a faint,
except the strongest ones. Vomiting of blood is a sign that a person
has attained supei-natural power (332).

Hostile supernatural powers may overcome even strong shamans.
Thus we hear of two hermaphi'odite-shamans overcoming others by
means of their helper blood (348).

There are male as well as female shamans. A hostile female shaman
is mentioned on 1.51 . She kills people who enter her den by poisoning
them. A female shaman is said to be most powerful of all the shamans
of a village (163).

It is the duty of the shaman to cure the sick, who in return love
hini (333). On 331 we are told that the shaman heals the sick,
punishes those who do not believe in him, helps those who pay him
well, and kills his enemies. He is able to see things that happen in
the country of supernatural beings. Thus a shaman sees what is
going on in the house of the Spring Salmon. He sees them start on
their journey up Skeena River, and knows that they will arrive eight
days after the breaking-up of the ice (199). Shamans are able to
see the whereabouts of lost persons. A female shaman points out
the house of a Snail to which a princess has been taken (163; see also
169). A great shaman finds a lost prince (198). A dying shaman
foretells how he will come back to life (329). He is forewarned of
impending evil by his protecting power (328, 329), and in all his work
he is helped by the powers (348). The Diseases are afraid of a pow-
erful shaman (333), and he is hated by the Ghosts (326). A practicing
shaman weai's a crown of grizzly-bear daws on his head, a ring sot
with carved bones around his neck, and a dancing-apron. He has a
rattle in his right hand, and a white eagle tail in the left. His face
is black with charcoal, and he weare eagle down in his hair (323).
At another place the description of his attire is the same, but it
is said that he has red paint on his face (198). Another one wears
a ring of red-cedar bark (83). The bones of his neck-ring are de-

BOAS] DESCRIPTION OF THE TSIMSHIAN 475

scribed as representing various kinds of animals (333). Another
shaman is said to wear a bear-skin blanket besides the dancing-apron,
and it is said that his face is painted red mixed with charcoal. He
has a rattle in each hand, and eagle down scattered all over his body
(350). Shamans of the Ghosts use a skull for a rattle, the handle of
which is the backbone. The dancing-apron is set with tlie bones of
the skeleton himg around the bottom like a fringe, and the crown is
made of dead men's ribs (327). A powerful shaman has live rattles,
the crown of grizzly beare, and the dancing-apron (332). Live rattles
are mentioned tilso on 335 and in N 124.

The powerful shamans who have live rattles have also birds to beat
time and sing for them (N 124). The boards for beating time run
into the house hke serpents and lay themselves down on each side
of the fu-e. Weasel batons run along behind the boards and beat of
themselves. The skin drum runs out and beats itself (332). The
shaman has four attendants (323), and the playmates of a boy who
becomes a shaman become his attendants (323).

When curing the patient, the shaman sits at the foot end of the bed
and looks into the eyes of the sick person (327, 335, N 124). When
he sits at the head end of a supernatural being that has been shot, he
sees the arrows that are invisible to all except himself (336). Then
he rims around the fire four times, following the course of the sun
(326), and he sings his song (83, 332). On 323 the body of a person
who is nearly dead, and who is to be treated, is placed on a wide board
in front of the fu-e.

A shaman is called in to treat the sick chiefs and princes (82). A
shaman who tries to obtain food for the people is placed on a platform
connecting four canoes. The planks are painted red; and after the
shaman lies down on them, he is covered with a mat (349). He
works over a sick person for four days (323). TMiile he is smgmg, he
performs the dance of his supernatural protector, the dance of the
Squnrel (N 213). The shaman of the Mountain Goats also performs
a dance (1.93; see also 133). He uses the eagle tail to fan the breath
back into the body (.328).

Wlien the soul of the patient has left the bod}', the shaman goes to
recover it (324, 339). He catches tlie soul in his left hand (324).

If a person has a wound, the shaman is able to close it by rubbing
over it (336). For this purpose magic words may be used (S3). The
skeleton of a dead pereon may be laid out, and a powerful shaman
is able to resuscitate it (328, 348).

Wlien there are many sudden deaths in a tribe, the shamans may
go to make war on the Ghosts in order to recover the souls of the
deceased (338). If a shaman is sick, he maybe cured by another
shaman (334).

476 TSIMSHIAN MYTHOLOGY [eth.a.nn. 31

If the shaman disobeys the orders of his protector, he may die.
Thus a number of shamans who, although they have been forbidden
to do so, try to cure people who have been dead more than four days
are taken away by the Ghosts (330).

In order to protect the tribe, the shaman orders them to keep taboos
(199). He also catches the first salmon and treats it according to the
customary taboos (200; see p. 449). He also teaches the people who
are starving how to catch hahbut (349).

Four shouts of the shaman bring down the birds (341; see also
p. 453). When an enemy tries to poison him by feeding him on the
flesh of corpses, he takes flesh out of his left side without being
harmed (334). He takes a spring of water along in his bear-skin
blanket (334). Wlaen an enemy tries to harm him, he is fed with
meat put on the end of a staff, which he must bolt do%\Ti without
chewing (334). Supernatural beings sometimes try to overcome sha-
mans. Thus the Ghost chief, whose village becomes depopulated by
the success of a shaman who cures all the sick people, pretends to be
sick, and sends for the shaman in order to overcome him. (326).
The Cannibal dancers, who are hostile to the shaman, try to destroy
him (334). The sick woodman Bagus calls shamans to his aid, and
destroys those who are unsuccessful by throwing them into a lake of
blood. Another unsuccessful shaman is transformed partly into
stone by the same supernatural being (336). A human enemy tries
to poison a shaman with dried human flesh (329) or with other kinds
of poison (333). He protects himself by poisoning those who tried
to overcome him (333).

A shaman who has been disobedient is kept in the town of the
Ghosts (330), and becomes the chief of the Ghost town (330).

Magical dogs die after they have killed a powerful shaman (152).

A renowned shaman is called in by people in need of his services
(N 123). Three messengers are sent to fetch him (335). When his
fame spreads all over the country, he is traveling about all the time
with his attendants (333), and the people assemble to witness his
practices (333). He is sent for when his services are needed in a
distant country (335). He receives payment for his services, and thus
becomes wealthy (333). In N 125 a girl is given to him in marriage in
payment for his services. Before his art is known, he may offer his
services. Thus a boy sends his grandmother to offer his shamanistic
services (N 123). When a person is very ill, the shamans of all the
tribes are called in to cure him (338). The shaman may not only heal
sickness, but he can also put sickness into his enemies (N 122 ; see
also 333). The shaman himself becomes sick when his power is put
into the bones of a body (334), and he dies when he places himself
in a coffin (329). Corpses are always dangerous to shamans (327).
Envious rivals may try to kill a powerful shaman (333).

BOAS] DESCRIPTION OF THE TSIMSHIAN 477

All owl impersonating a shaman refuses to be caught (329). The
companion of a shaman becomes shaman in his place (330).

There are also remarks on the trickery of shamans. One of them
pretends that the people can escape threatening clanger only by
fleeing, his object being to get possession of all their provisions (83).

Stones are tlirowm on the bones of a dead evil shaman (344).

Witchcraft may be practiced in various ways. Thus weapons,
tools, and other objects are bewitched by blowing water on them
(299); but blowing water upon the body also serves as a protective
device (327). A person may be bewitched by catching his breath in
shi-edded cedar bark, which is put into the mouth of a frog (129,
N 219). Pereons may also be bewitched by placing part of the cloth-
ing in a "witch box." A piece of a corpse is in the box. The piece
of (-lo thing is hung up by means of a string. If the string breaks and
it falls on the body, the person must die. After the person is tlead,
the witch must walk around the grave of his victim (N 217).

III. TSIMSHIAN SOCIETY
Social Organization

Divisions and Clans. — The Tlingit, Haida, and Tsimshian have a
similar social organization. They are divided into exogamic groups.
Descent is reckoned m the female Ime; that is, every person belongs
to his or her mother's group. Since, however, the positions of social
leadership and many kinds of property are held by men only, it
foUows that among a group of brothers and sisters, position and these
kinds of property are held by the brothers, and descend by inherit-
ance to the sister's sons; in other words, every man inherits from
his maternal uncle. So far as property of females is concerned,
every girl inherits from her mother.

The exogamic groups of all these tribes have names, some of
which are taken from animals. The groups of the Tlingit are com-
monly called Raven and Wolf, but the latter group is sometimes
called Eagle among the northern Tlingit. It does not seem quite
certain whether these two names are used by the Tlingit themselves
as names for the two exogamic groups, or whether they have been
transferred by outsiders from the important crests of the groups to
the groups themselves. It may even be that the Ravens have no
group name.'

One group, the Nex' A'di of Sanya, stands outside of the two groups,
and its members are allowed to intermarry with members of either.^
They evidently occupy the same position as the T^endji-dhsettset-
k^e't, the middle people of the Loucheux, who could intermarry'
with the two other divisions of the tribe — the Etchian-k^e't ("the
people of the right") and the Nattse'in-kpe't ("the people of the
left ") — while the people of the left must marry the people of the right.^
The statements made by both Petitot and Swanton are not clear, in
so far as the thu'd group is either co-ordinate with the others or can
not be an exogamic group. It is quite impossible that, as Petitot
states, the two groups last named are bound to intermarry, while
the third may intermarry with them, since these two statements are
contradictory.

Hardisty* gives the following account of the Loucheux organization:

With reference to the story about caste it is difficult to arrive at a correct solution of
the matter. The fact, I believe, is that they do not know themselves, for they give
various accounts of the origin of the three great divisions of mankind. Some say it
was so from the beginning; others that it originated when all fowls, animals, and fish
were people — the fish were the Chitsah, the birds Tain-gees-ah-Uah, and the animals
Nat-singh; some that it refers to the country occupied by the three great nations who

1 Swanton 4, p. 407. ' Ibid., p. 398. • Petitot, p. 14. < Hardisty, p. 315.

478

BOAS] TSIMSHIAN SOCIETY 479

are supposed to have composed the whole family of man; while the other, and, I
thiiik, most correct opinion, is that it refers to color, for the words are applicable.
Chitsah refers to anything of a pale color — fair people; Nat-singh, from ah-zingh, black,
dark — that is, dark people; Tain-gees-ah-tsah, neither fair nor dark, between the two,
from tain-gees, the half, middle, and ah-tsah, brightish, from tsa, the sun, bright,
glittering, shining, &c. Another thing, the country of the Na-tsik-koo-chin is called
Nah-t'singh to this day, and it is the identical country which the Nat-singh occupied.
The Na-tsik-koo-chin inhabit the high ridge of land between the Youcon and the
Arctic sea. They live entirely un the flesh of the reindeer, and are very dark-skinned
compared with the C'hit-sangh, who live a good deal on fish. All the elderly men fish
the salmon and salmon trout during the summer, while the young men himt the
moose, and have regular white-fish fisheries every autumn besides. Some of the
Chit-sangh are very fair, indeed, in some instances approaching to white. The
Tain-gees-ah-tsa live on salmon trout and moose meat, and, taken as a whole, are
neither so fair as the Chit-sangh nor so dark as the Nah-t'singh. They are half-and-
half between the two. A Chit-sangh cannot, by their rules, marry a Chit-sangh,
although the rule is set at naught occasionally; but when it does take place the persons
are ridiculed and laughed at. The man is said to have married his sister, even though
she may be from another tribe and there be not the slightest connection by blood
between them. The same way with the other two divisions. The children are of the
same color as their mother. They receive caste from their mother; if a male Chit-
sangh marry a Nah-tsingh woman the children are Nah-tsingh, and if a male Nah-tsingh
many a Chit-sangh woman the children are Chit-sangh, so that the divisions are
always changing. As the fathers die out the country inhabited by the Chit-sangh
becomes occupied by the Nah-tsingh, and so on vdce versa. They are continually
changing cotmtries, as it were. Latterly, however, these rules are not so strictly
observed or enforced as formerly, so that there is getting to be a complete amalgama-
tion of the three great divisions, such a mixture that the difference of color is scarcely
perceptible, and, no doubt, will soon disappear altogether, except what is produced
by natural causes. The people who live on the flesh of the reindeer are always darker
than those who live on fish, or on part fish and part flesh. One good thing proceeded
from the above arrangement — it prevented war between two tribes who were naturally
hostile. The ties or obligations of color or caste were stronger than those of blood or
nationality. In war it was not tribe against tribe, but division against division, and
as the children were never of the same caste as the father, the children would, of
course, be against the father and the father against the children, part of one tribe
against part of another, and part against itself, so that, as may be supposed, there
would have been a pretty general confusion. This, however, was not likely to occur
very often, as the worst of parents would have naturally preferred peace to war with
his own children.

Evidently these names correspond to Petitot's names: Nat-singh =
Nattse'in-kpe't; Taui-gees-ah-tsah = T,oendji-dh8ettset-kjoe't; and
Chitsah probably =Etchian-kpe't.

The Tinneh above Nulato say that they have three divisions —
Medzihterotana, Tonitserotana, Noletsina.'

In Emmons's notes on the Tahltan- no mention is made of a tlirce-
fold division Uke the one observed among the Thngit and Loucheux,
although his description would make it appear that there are three
distinct groups of inland origm, besides the later immigrants from
the coast. This may perhaps agree with the information given by

1 Jett^ 1, p. 402. 2 Emmons 4, pp. 13 et teg.

480 TSIMSHIAN MYTHOLOGY [eth. an.n. 31

Mr. Teit/ who distinguishes three old divisions among the Taliltan, one
of which, according to him, is extiact. Callbreath, however, in his
superficial notes on the people, mentions only two exogamic groups,
the Bii'ds and the Bears .^ I did not find any trace of a third division
among the Tstetsla'ut of Portland Inlet.^ Emmons claims that
there were thi-ee, one of which was called Nahta.

The two groups of the Haida are commonlj^ called Raven and
Eagle; but the Haida themselves call the Eagle group Git'iaa', a
word of unknown etymology, perhaps of Tsimshian origm. Swanton
mentions* that one family occupied an exceptional position:

The Pitch-Town-People . . . who formerly inhabited the west coast of Moresby
Island . . . are said to have belonged to the Raven side; but I am not convinced that
they were entirely exogamic. Although their history is shrouded somewhat in fabu-
lous details, there is no doubt that such a people actually existed. They are said to
have been Haida, speaking the same language as the rest, only, in the estimation of
the other famiUea, they were somewhat uncultivated, and are said to have lacked a
crest system.

The four groups of the Tsimshian are commonly called Eagle, Wolf,
Raven, Bear; but the Tsimshian themselves call them Lax-ski'°k,
Lax-k'ebo', Ganha'da, G"ispawadwE'da. The first and second of
these names mean "On The Eagle" and "OnTlieWoK." The ety-
mology of the third one is unknown.^ The last one can not be ana-
lyzed, except in so far as g'i{d)- means "people;" spa^ is a prefix
designatiag "a dwelling-place;" the end is a reduplicated form of the
stem wsda, the meanmg of which is not linown to me. Mr. Tate
says at one place that this name means "gomg to another," and that
it refers to the migration of Gau'o's grandchildren (see p. 411).

In intermarriages with the Haida the Ganha'da and Eagle are
considered members of the Git'ina', the G'ispawadwE'da and Wolf
as members of the Haida Raven.

The BeUabella of Milbank Sound, who speak a dialect of the
Kwakiutl, are also divided into matrUineal groups, three in number:
the Qo'ix-tlenox or Raven people (crests: raven, stai-fish, sun,
gogama'tsle [i. e., the receptacle in wliich the sun was kept before its
liberation]); the Wik Iwaqxt !enox or Eagle people (crests: thunder-
bird, large dancing-hat); HaTx'aixtlenox or Killer- Whale people
(crests: killer whale, Qlo'moqlwa," seahon). The houses of the
Raven people are said to have been painted black; the Killer Whale
people had a huge mouth painted on the house front, the posts were

1 Teit 1, p. 34S.

2 Dawson 2, p. 197B.

8 Boas 1, 1895, p. 559. Mr. Emmons, in the place just quoted (p. 21), repeats the erroneous statement
made by Mr. James W. McKay, that the TslEtsla'ut are a recent offshoot of the Tahltan. He calls them
"Tsiks Zaons," and gives their native name as Wetalth. I have not been able to secure the native name,
and doubt the present one, because the form of the word looks very much like a Nass River word. I have
explained in the Tenth Report what the history of the tribe is, and refuted, as I believe, Mr. McKay's
notions in regard to their origin.

< Swanton 2, p. 90.

' Compare the clan name GknA-x'A'dl, a Raven clan of the Tlingit. Swanton 4, p. 408.

« See Boas 5, p. 374.

BOAS] TSIMSHIAN SOCIETY 481

killer whales, a fish named mElram'gun was painted on each side of
the door. Sea Uons, which are considered the dogs of the sea spirit
Q!o'moq!wa, were the crossbeams.'

According to notes collected by Livingston Farrand in 1897, the
Bellahella have four exogamic groups, — Eagle, Killer M'liale, Wolf,
and Raven. They recognize them as corresponding to the groups
of the northern tribes, but not to those of the tribes of Rivers Inlet
and Vancouver Island. Part of the children of a couple are assigned,
according to him, to the mother's group, part to that of the father.
The assignment is arbitrary and made after consultation between
the parents and their relatives. Preference is given, however, to
the mother's line. A single child belongs to the maternal group.
This would seem to imply that the first-born child belongs to the
maternal group. Names belonging to other groups might be taken
by an individual at a great potlatch, but these would not affect his
position in the group to which he belonged.

The following Bellabella tribes have been recorded:

Tribe Village

O'^yala-itx Ya'laLe -

A^wI'Lletx Xune's ^

Ile'sta-itx T!a'yasiwe-^

No'lo-itx No'lo '

Farrand and Boas (1, 1S90, p. 004) mention another tribe, the
Qo'qaitx. As I understand it, the exogamic groups were present
in all these villages.

Among aU these tribes the members of these groups have the privilege
of using designs representmg certaui annuals or other objects as then*
crests, and in many cases they clauu a sui)ernatural relationship to the
animals, which maj^ therefore be said to be the totems of these groups,
in the narrower sense of this term. It is important, however, to know
that the prmcipal crest animal and the animal fi-om which the group
takes its name are not alwaj's the same. Thus the Raven side of the
Haida has as its principal crest the killer whale, and on the Eagle side of
the Haida the beaver is as unportant a crest as the eagle. Furthermore,
not all the members of each group have the same crest; but among
the Tlingit and Haida there are a considerable number, among the
Tsimshian a small number, of subgroups, each of which has a number
of crest animals of its own. In a great many cases the acquisition
of these crest animals can be traced by historical or semihistorical
traditions; and we know that in some cases crests have been obtained
by gift from friends among foreign tribes or have been acquhed in
war. Often among the Tlmgit and Haida, and also among the
Tsimshian, their acquisition is explained by a myth which belongs only

1 The notes on the Bellabella are from Boas 1, ISS9, p. S2j. < Ibid., r- 429, line 34; p. 422. line 12.

2 See Boas 8, p. 471, line 11; p. 424, line 33. » Ibid., p. 436, lines 30, 32.
»lbid., p. 431,lines26, 34.

50633°— 31 ETH— 16 31

482 TSIMSHIAN MYTHOLOGY [eth. an.n. 31

to one of the subdiYisions of the hirger group. It is therefore evident
that in such cases the anunal name of the group, antl the crest of the
subdivision of the group, are not equivalent.

The subgroups among the Haida and Tlmgit are tliroughout local
in character. They were evidently at one time village communities
consistmg of blood relatives; that is to say, of a number of people
related or supposed to be related by maternal descent. Such a group
of people have their own local traditions, which in many cases have
the form of crest traditions. Similar conditions prevailed among the
Tsimshian, among whom, however, the number of local subgroups
seems to have been rather small.

Although such a village was the property of a subdivision of one
group, necessarily a considerable number of mdividuals of the oppo-
site group must have lived in the same vUlage as husbands or wives,
as the case may have been. It is j^robable that in this way the present
conditions originated, the recent villages consistmg of a number of
house groups uihabited by different branches of the groups.

In the following notes I shall describe the organization of the
Tsknshian.

Tsimshian is spoken m tliree principal dialects:

1. Nlsqa'^, on Nass River.

2. G'it-ksa'n, on the head waters of Skeena River ( = People of
Skeena River).

3. TslEm-sia'n, on Skeena River and includmg the closely related
dialects south and west of Skeena River ( = inside of Skeena River) .

The Tsimshian proper embrace the following tribes:

1. TslEm-sia'n, on Skeena River.

2. G"its!Emga,'16n, below the canyon of Skeena River.

3. Gits'.ala'sEr, on the canyon of Skeena River.

4. G"it-cjxa'la, on the islands outside of Skeena ]{iver.

5. G'it-q!a'°da, on Grenville Channel.

6. G'idEsdzu', northwest of Millbank Sound. These are considered
half BeUabeUa.i

The Tsimshian hsive nine to\viis:
1. G-i-spa-x-la'ots I /^ i x 6. G-it-dzI'^s =" (Raven).
2.- G-it!anda'= P ^^ '' 7. G-id-wul-g-a'dz |

3. G-inax'ang-i'°k (Bear). 8. G'i-lu-dza'r (Bear).

4. G-h-lti'n (RaveuandWolf). 9. G-mada'^xs^

5. G-idzExla'°l (Raven).

1 Publications of tlie American Etlinological Society, vol. m, p. 225.

2 Two additional Eagle towns, Gid-wul-ksE-ba'o and G-i-spa-x'^'l, have become extinct.

3 Two additional Raven towns, named WutslEn-a'luk and G-id-gadii, have become extinct.

* The list given here is contained in Mr. Tate's version of the Gau'6 story {Pubs.Amcr. Elhn. Sue., vol.
in, p. 22.3) and in the story of the Peluge (ibid., p. 217). It occurs also on p. 275 of the present volume.
It agrees with the list obtained by me from another person in 1888, except that the latter contains the
additional name 0 id-wul-ksE-ba'". My list of 1888 agrees with (he one obtained by Aurel Krause in
1882 (Die Tlinkit-Indtaner, p. 317). He mentions one tribe that I have not identified, the Kttraii-ai-iivS
(O'it-gawa'yiks?). On p. 275 the Gid-wul-ksE-ba'" are mentioned in place of the Q'itlandi'.

BOAS] TSIMSHIAN SOCIETY 483

The G'itsIala'sEi- have two towns:

1. G"i-lax-ts!a'ks, on the north side of the river.

2. G'it-xtsla'xl, on the south side of the river.

For a long tune all the Tsiuisliian proper assembled in wmter at
MaxlE-qxa'la CMetlakahtla), where each gi-oup inhabited its own
village site. During the fishmg-season they lived in their separate
towns on Skeena River and on the coast. It seems probable that
at an earlier time the Tsimshian lived on the upper course of Skeena
River. According to their own belief, they lived then in the village
T!Em-lax-a'm.

Like the two sides of the Tlingit and Ilaida, each of the four
exogamic groups of the Tsimshian is not a homogeneous unit, but is
composed of a number of subdivisions, each of which has its owtl
traditions and its own prerogatives. The Eagle group, Ganha'da
group, and G'ispawadwE'da group, have each thi'ee divisions; the
Wolf group has no subdivisions. These divisions and their principal
crests, so far as ascertained, are as follows:

1. Eagle group. Lax-ski'°k.

(a) Guii-hu"'t, "runaways" (from Alaska).

(h) G'it-lax-wi-yl'a (from the upper course of Skeena

River),
(r) G'its!6'x (halibut crest; from Bellabella [G'idEsdzu'?]).

2. Wolf group. Lax-k'ebo (from the Tahltan).

3. Ganha'da.

(a) Ganha'da (raven crest;. from inland ?).

(b) Tstinadate (starfish crest: from Alaska?).

Fox).

4. G'ispawadwE'da.

(a) G'itlEm-lax-a'm (grizzly-bear crest; from T!Em-lax-a'm).
(h) G'it-na-gun-a'ks (killer-whale crest; from China Hat

[G"idEsdzu']).
((•) G'it-ksE-dza (fire\veed,Epilohium; descendants of Gau'o).

Mr. Tate has given me the followhig information in regard to the
groups to which the Tsimshian villages belonged:
GispawadwE'da (Bear group).

Crests: Grizzly bear, killer whale, Lag-adil(?).
G-it-qxa'la.
G-max'ang-i'°k (.3).'
G-inada'^xs (9).
Crests: Grizzly bear, fireweed, mountain sheep.
G'id-wul-ga'dz (7).
Gi-lu-dza'r (8).

' The numbers here given are those of the Tsimshian villages enumerated on p. 482. The G'it-qxa'la
do not belong to the Tsimshian proper. The other villages without number are extinct.

484 TSIMSHIAN MYTHOLOGi' [eth. ann. 31

Lax-ski'°k (Eagle group).

Crests: Eagle, beaver, halibut.

G-i-spa-x-la'°ts (1).

G-itlanda' (2).

Gid-wul-ksE-ba'°.

Gi-spa-x'a'l.
Ganha'da (Raven group).

Crests: N!a'°gEm-sa-g6lik (scalp with fins), abalono bow.

G-idzE.xhi'»l (.5). ■
Crests: Raven, stai-fish, abalone bow.

G-it-dzI'°s (6).

WutslEn-a'luk.i
Crests: Raven, starfish, frog, bullhead.

G-it-la'n (4).
Lax-k-ebo' (Wolf group).

Crests: Wolf, grizzly bear, crane.

G-it-la'n (4).

The G'it-la'n are the only village community that include two
groups, the Raven and the Wolf.

The organization of the Nass divisions is quite similar to the one
found among the Tsimshiaii. According to information collected by
me in Kinkolith in 1894, the following subdivisions are recognized : ^

1. Eagle group. Lax-skl'°k.

(ff) G'isgaplEna'x.

(6) Lax-la'okst.

((?) Lax-tslEme'lix", "on beaver."

2. Wolf group. Lax-k-ebo'.

(a) Lax-t!ia'ql.

(b) G'it-gig-e'nix".

3. Ganha'da.

(a) G-id-x-q!ad6'q.

(J)) Lax-se'°la, '"'on the ocean."

4. G'ispawadwE'da.

G'isg'aha'st, "grass people."

These totemic divisions were distributed over four old towns —
Lax-q'al-ts!a'p ("on the town"), Andeguale', G"it-wunkse'lk, and
G"it4ax-da'miks. According to my informants, principally Chief
Mountain, none of the other modern villages of the Nisqa'^ formed a
recognized division of the tribe. The subdivisions of the tribe
were represented, according to these informants, as follows :

1 There is no information on the crests of the O-id-gadu. ~ Boas 1, 1S95, p. 570.

BOAS] TSIMSHIAN SOCIETY 485

Lax-q'al-ts!a'p.

Ganha'da group: Ganha'da, G'i<l-x-q!ad6'q.

Wolf group: Lax-k'obo'.

Eagle group: Lax-ski'°k, G'isgaplEiia'x.
Andoguale'.

Ganha'da group : Lax-se'°la.

Wolf group: G"it-g"ig'e'nix".
G■it-^\•^^lkse'lk.

Wolf group: Lax-t!ia'ql.

Eagle group: Lax-I6'°k.st.

G'ispawadwE'da group: Gisg'alia'st.
G "it-lax-dil'miks .

Ganha'da gi-oup: Lax-se'°la.

Wolf group: G"it-wul-nak"!e'l.

Eagle group: Lax-skl'''k, Lax-ts lEme'lix".

It seems to mc that these groups, wliich are based entirely on
information sec.ui-ed in the new village Kinkolith, need corroboration,
particularly their peculiar distribution and the apparent appearance
of the same name as a group name and as that of a subdivision.' It
is remarkable that only the GispawadwE'da appear here confined
to one single ^-iUage, G"it-wunkse'}k; that the Eagle group occurs in
all except Andeguale', the Ganha'da group in all except G'it-
wTinkse'lk, while the Wolf group is common to all of them.

From the same source I learned that the G'it-wunlko'l, on the
upper Skeena Kiver, whose dialect is said to be intermediate between
the Nass and G'it-ksa'n dialects, are considered a separate tribe, and
have the Ganlia'da and Wolf groups.

Chief Mountain gave the following, avowedly incomplete, list of
G"it-ksa'n villages and groups:

Village: G'it-wunga' (Dorsey, Kit-win-gach).

Ganha'da and Eagle.
Village: Gidzig'u'kla (Dorsey, Kitze-gukla).

Ganha'da and Gisg'aha'st.
Village: G'ispa-yo'ks (Dorsey, Kish-pi-jeoux).

Ganha'da and Wolf.
Village: G'it-an-ma'k"s (Dorsey,^ Ivit-an-maiksh).

It appears from these data that there are two intercrossing divis-
ions among the Tsimshian tribes — one a tribal division based essen-
tially on village communities consisting of clan fellows; another one
a subdivision of the exogamic groups according to their provenience.

Some additional data are available which explain these relations
among the Tsimshian proper.

'Dorsey, p. 279, does not mention theftrstand second of the Nass Tillages, but has the following in addi-
tion: Kit-aLx, Lak-ungida, Kit-lak-aous, Kis-themu-welgit.

2 Dorsey, pp. 27S, 279, has, in addition to these, Kish-ga-gass, Kaul-daw, Kit-win-kole, the last identical
with the tribe Git-wunlko'l.

486 TSIMSHIAN MYTHOLOGY [eth. ixs. 31

ThcGun-liu'''t of G-its!Emga'l6n arc considered the descendants of
Tlingit Eagles, who were vanciuislied by Ravens, and emigrated.
In 1888 I was told in Port Essington that this emigration occurred
six generations ago, that is about 1740, and that it was a consequence
of continued wars. It was said that these people married a number
of Tsimshian men and women, among whom the names of Gataxa'x
and Astoe'ne are mentioned. For a considerable time they continued
to speak Tlingit, but were finally assimilated by the Tsimshian. On
p. 270 the mythical story of their exodus is told. According to
this tale, they settled first on Nass River, but later on spread and
lived among the G'itslEmga'lon, GM-spa-x-la'^ts, G"it!ama't, and in
other places.

The Wolves are said to have come from Stikinc River, and they
are considered as descendants of a group of Tahltan who fled from
their coimtrj' and settled partly on the coast of Alaska, partly on
Nass River, and partly on Skeena River. Thek story is told on p. 354.

Accordmg to the table given on p. 483, all the members of the
Eagles are derived partly from the Tlingit, partly from the G'idEsdzu',
partly from the Athapascan tribes at the head of Stikine River.
This last statement was not made explicitly by Mr. Tate, but it is
implied in his remarks about the G'ispawadwE'da.

The Ganlia'da are also all foreigners, — one group derived from the
interior, a second one from northern Alaska, a third one from Cape
Fox. Mr. Tate's notes do not make it quite clear whether the sub-
group Ganha'da originated in the interior. He simply says "from
across the mountains," which may also mean Nass River. The sub-
group Tsunadate he describes as coming from Alaska. It is possible,
however, that the notes in regard to these two groups ma}- have to be
exchanged.

Among the GispawadwE'da, the first group, G'it!Em-lax-a'm, are
considered true Tsimshian, while the others are considered descend-
ants of the G'idEsdzu'. I am not quite clear in regard to the descent
of the third group. If they are really considered the descendants of
Gau'o, they would seem to be a subdivision of the first gi-ouj). At
one place Mr. Tate says that the clan took the name G'ispawadwE'da
(moaning "going to another") from the Gau'o story, that before
that time they were called "Grizzly Bear." I do not know, how-
ever, whether I understood his statement rightly.

Taking this in connection with the oft-repeated statement that the
people of T!Em-lax-a'm are the original Tsimshian, it might almost
seem as though, in the opinion of the Indians, the tril)e had con-
sisted originally of this group only, and that the other groups had
developed by accretion.

I should like to repeat, however, that Mi'. Tate's notes do not
make it cjuite clear whether the G'it-lax-wi-yi'a of the Eagle group
and the Ganha'da of the Raven group are not also by origin Tsimshian.

BOAS] TSIMSHIAN SOCIETY 487

Attention may also be called to the similarity of the name Ganha'da
for the Raven ^oup, and that of the Tlingit Raven family, Ganax'A'di,
to wliicli I have already referred; and to the name of the subdivision,
Tsunadate, of the Ganha'da, which has undoubtedly the appearance
of a Tlingit name, and suggests the name of the river Chunah ( = Tcu'-
nax), which empties into Behm Channel. This derivation might seem
uncertain, since the d of the ending -date, can not be derived from
this name. Similar forms occur, however, in other Tlingit names;
as, for instance, in the parallel form GanAxte'di for GanaxA'di.

It would seem, on the basis of the data here given, either that
the older form of social organization of the Athapascan, Tsimsliian,
Haida, Tlingit, and perhaps also of the Bellabella, was based on a
threefold division, or that the first three tribes developed a tliird group,
that took a somewhat I'xceptional position. Considering the claim
of the Tsimshian that the wolf was introduced among the tribe at a
late date, comparatively sjiealdng, it seems certainly interesting that
the Wolf group, according to my informant, is missing from the
Bellabella, although this is contradicted by Professor Farrand. On
the other hand, the event can not be quite recent, since in most of
the myths the four exogamic groups are considered as entirely equiva-
lent. Thus, in the tale of "The Giant Devilfish," * the four groups
are. spoken of as characteristic of all the Tsimshian as well as of the
Killer TVTiales; and in the Deluge legend 1.250 they are noted.

Further inquiries among the Tlingit and Loucheux may perhaps
enable us to answer tliis iiiq^ortant question more definitely than
we can do now.

Some of the "tribes" are evidently the result of a breaking-up of
older communities, made necessary by their increase in numbers.
It is told that when a village became too large, the head chief would
assign part of his people to his nephew, who would set out and found
a new village, which would naturally embrace only members of his
own exogamic group (see p. .509).

On the preceding pages I have- given a list of the tribal divisions,
towns, and exogamic groups. These divisions are termed bv the
Tsimshian as follows:

The people of the whole country are designated by the term g'ad,
wliich simply means "people" without any special reference to social
divisions. Thus we find the exjiressions UE-g'a.'dEsgE K-sia'n {" the
people of the Skeena") 1.70.2;^ lu-q.'a'gan txan.'l g-at ("it killed off
all tlie people") 1.70.21; ns-g-a'dEsga qal-fs.'a'pgE ("the people of the
town") 1.214.22.

'No. 13, p. 1.35.

2 References such as 1.70.2 refer to Tsimshian Texts, PubUcaihvs of the Anuricitn Etttjiological Sockfy.,

488 TSIMSHIAN MYTHOLOGY [eth. ann. 01

The people of one town are called tslaj) ("a tribe"): ada txnn!%'°
nE-ksEm-tsla'fsga SEm'd'g-itga ("then all the tribeswomen of the
chief") 1.220.21.

The terna "town" is derived from this: qnl-tslap (perhaps "where
the tribe is located"). The prefix qal- designates here primarily the
houses as opposed to the people living in them, although the com-
pound term is also used cjuite often to designate the peoj^le them-
selves: TclE'rEltga wl-qal-ts!a'pga ("there was a town") 1.242.1; in
the same way 1.102.1. On the other hand, we have I'sfEmd'sa
qal-ts.'Epts.'a'p ("there are nine tribes [or towns]") 1.222.23; ada
wd'°nta txanll' gu'°p!Eldaqal-ts!Epts!a'pga° ("then the [people of the]
two towns obeyed") 1.196.14; ada'wult sagait-qa'wuntga SEm'a'g'itga
nE-^in-ts!a'ptga° ("then the chief called [the people of] his great town
together") 1.198.7.

The villages are also called wul-dzox ("campmg-places") without
special reference to the social relationships of the inhabitants:
ada'wult Ic.'ul-q.'a-da'uU asga txanll' wul-dzExdzo' gat ("then they went
about among all the camps") 1.216.18; amet Ja-he'°ldE na-g-a'dEsgat
IdE'rEltga u-ul-dz6' xtga° ("if the people of a village [camp] refused")
1.216.20.

Any land of a group of people is called wul-na-t'.a'l (" a company,
society"). The exogamic groups (1.216.33), the secret societies, the
families (207.26; 234.7), are designated by this term.

Collectively the exogamic group is designated by the ierxaptax: . . .
Jia-dsExdzd'gat dzE da lEp-na'l^sgEsga nr-lEp-ptd'°xtga° (". . . they are
ashamed to marry in their own exogamic group") 1.218.19; lEp-dEdd'
W°mi msla^lc'E'rElda ptd'°xtga^ (" every exogamic group has its own
songs") ; nin!i'° wul lii-SE-tld'tgE wul-na-t'.EU'.d'la, pta'xdat G'ispawa-
dwE'da . . . ("this was the beginning of the companies, the exogamic
group G"ispawadwE'da" . . . ) 1.214.18.

The members of the exogamic grou)) are relatives, and as such term
one another wula'islc ("relatives"), plural tvulwula'isk: Nin.'l'gan-
sE7ng'iddd'ixsga wulaJd'm wvlwula'isgEm . . . (" therefore the law of
relationship is very sacred") 1.218.28.

In the translation of the tales I have throughout used the term
"clan" to translate the Tsimshian term ptd°x. In the present dis-
cussion of the social organization, m which it seems important to
avoid all ambiguity, I have used the term "exogamic group" in its
place. The organization of the Tsimshian as here describetl tloes
not seem to me to make it advisable to use the term "phratry" for
these divisions. Neither are the subdivisions sufficiently well
marked to be called "clans" hi contrast to the larger exogamic divis-
ions. In the present tliscussion I have employed the term "clan"
only in those cases where the members of a particular family group,
in their characteristic cjuality as a part of the exogamic division,
are referred to (see p. 500, footnote).

BOAS]

TSIMSHIAN SOCIETY

489

Tenns of RelationsMp. — The following tables illustrate the system

of relationships : '

SELF MALE

REMOTEST ANCESTORS

LESS REMOTE ANCESTORS TO SIXTH GENERATION

ANCESTORS OF FIFTH AND FOURTH GENERATIONS

GREAT-GRANDPARENTS

GRANDFATHERS GRANDMOTHERS

Aunts; one of tliese may Man's fathers Man's m others VncJes; one of these may
become motlier-in-law become father-in-law

Cousins

Females; one of these Males; some of Brothers Self Members of fraternity of
may become wife; oth- these may become opposite sex

ers, sisters-in-law brothers-in-law i

Children

Nephews {or nieces); some
of these may become
sons-in-laiv or daughters-
in-law

I GRANDCHILDREN I

GREAT-GRANDCHILDREN

The table for the female is quite analogous, except that tiie terms
for " woman's father " and "woman's mother" must be substituted
for the terms given before. Owing to the matrihneal descent, the
table for the generation of the self and her children takes the follow-
ing form:

SELF FEMALE

Cousins
Females; some of these
may become sisters-in-
law

Males; one of these

may become lius-

band ; others,

brothers-in-law

Sisters Self Member of fraternity of
opposite sex

Nephews or nieces;
some of these may be-
come sons-in-law or
daughters-in-law

Children

1 The terms in small capitals may belong to one's own or to another exogamic group; those in italics, to
one's own exogamic group; those in roman, to the exogamic group of the father. Males and females
under one brace belong to the same generation. Vertical lines indicate descent. Only descent in the
female line is indicated.

490

TSIMSHIAX MYTHOLOGY

[ETH. ANN". 31

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BOAS]

TSIMSHIAX SOCIETY

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492 TSIMSHIAN MYTHOLOGY [eth. ax.n. 31

I have omitted the Tsunshian terms IeoI ("remote ancestor"),
gaip-tsal ("ancestor to the sixth generation"), ts'.Em-ai ("ancestor of
foin-th and fifth generations"), from the comparative table. I am
not certam of their exact phonetic form, since they are contained
only in Mr. Tate's records.

It is a characteristic featm-e of the Tsimshian system that all terms
of consanguinity and affinity in the speaker's own generation are
reciprocal. In this respect it differs fundamentally from all the other
systems of the ISTorth Pacific coast. Among the Haida only the
terms of affinity are reciprocal, while among the Tlingit only one of
these terms is reciprocal. Setting aside the reciprocal terms of
Tsimshian, there are no terms that extend over several generations,
like the word for "women of father's clan of father's and own genera-
tion" in Haida {sqan)} The only terms that embrace individuals of
different exogamic groups are those for grandparents and grand-
children, those for more remote generations, and the terms for
"parent-in-law" {viz, "child-in-law"). The term for "child," when
used by the man, designates a person of another clan; when used
by the woman, a person of the same clan. The same is true in the
case of the Haida and Tlingit. A woman's "nephew" belongs to
another clan, while the man calls by the same name a member of his
own clan. There is some uncertabity in regard to these terms, but it
would seem that in Tlingit and Haida distinctive terms are used by
the man and woman to designate "nephew" and "niece."

The reciprocal terms of Tsimshian differ from the reciprocal terms
of the interior of British Columbia, in so far as they are well developed
witliin the family grovip in the narrower sense of the term, while in
most of the other languages that contain terms of this type they
express remoter relationship.

The separate terms used b}' the woman for designating "father"
and "mother" are never used with the tlmd person pronoun. In
this case the terms used by the man are always employed in reference
to the wonian also.

Parents collectively are either called dEp nsg' ath ("one's people')
240.6, ovga-nEg'a'tk 254.8, according to grammatical form; or they are
called dEp-nEgwd'°d ("fathers'") 1.'54, line 4 from end, and dEp-nd'°t
("mothers") 1.54.19.

The contrast between the system of relationship of the three
northern tribes and tliat of the Kwakiutl appears clearly from the
following tables:

'See pp. 490, 491.

r.OAs]

TSIMSHIAN SOCIETY

498

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494

TSIMSHIAN MYTHOLOGY

[ETH. ANN. 31

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BOAS] TSIMSHIAN SOCIETY 495

The tables show that Kwakiutl does not distinguish between
maternal and paternal lines. The terms for "father" and "mother,"
and the terms for "aunt's husband" and "uncle's wife/' which are
derived from them,' designate the real father and mother; viz, the
stepfather and stepmother. The terms for "uncle" and "aunt"
refer equally to the father's and mother's fraternity. The terms for
the descendants are analogous. The term for "child" and the
derived term for "stepchild" designate one's own cliildren, or the
nephews and nieces after a levirate marriage. The term for ' ' nephew ' '
and "niece" embraces all classes of uncle's and aunt's children.
The use of a separate term for the ' ' member of a fraternity of opposite
sex" indicates, however, that this relationship is conceived as dis-
tinct from that of members of the fraternity of the same sex. There
is, however, no extension of this distinction over the offspring.

The following passages substantiate the Tsimshian terms:

ds-p n-ia'"tga their father's father 1.214.13; also 242.20
7ir-id"'t his mother's father 1G9, line 4 from end
dz'e^dz mother's mother 128.21; 234.28
nE(iwd'''d father of boy 1.56, line 5 from end; also 24.5.16

{7}Egwd'°dEt, 3d pers. possessive; father of girl 185, line 2 from end; 189.25;
also nEgn'a'"du my father, said by girl 188.4)
aU my father, said by girl 123.18; al.so 1.88.5, 1.156.26
nE-hV'p uncle of man 116, line 2 h-oni end; 154, line 3 from end

uncle of woman 185, line 2 from end; 255.9
nd mother of boy 127.20; 169, line 5 from end

{ndt, 3d pers. possessive, mother of girl 153.14; 232, line 13 from end)
nai mother of girl, nai'u 158, line 12 from end; naii 171.3
tiE-lt.'a father's sister, said by girl 166, line 3 from end
lams dauglifer-in-law 1G6.9

mother-in-law 168.8

son-in-law 1.96.11

father-in-law 209.20; 1.96.10
waik man's brother^ 116, line 3 from end; 142.29

the plural expresses the reciprocal relation.shi]> of brothers 124.22
Igauk woman's sister 1.53.24; 259.20
UmMl' man's sister 123.22; 124.20; 216, last line

woman's brother 123.31; 216, line 3 fi'om end
fccafJ' male cousin of woman 166.21; 186.6

female cousin of man 238.18

male cousin of male 321.28
nais husband 123.5; 139.29

wife 122, line 2 from end; 131.5
' qlala'n man's sister's husband 140.19

wife's brother 140.18
(feus husband's sister 157.30; 1.1.52.31
Iddtks man's brother's wife 148.22

wife's sister 1.54.21; 303.10
sle"s man's sister's son 185, line 14 from end

man's sister's daughter 222, line 3 from end
luklla'ai man's grandson 171.13

man's grandchildren 236.9

woman's granddaughter 128.4; 234.30

^aw-, stem of omp ("father"); ah-, stem of abE'mp ("mother").

-The terms "brother," "sister," "coxisin," must be understood m their Tsimshian sense.

496 TSIMSHIAN MYTHOLOGY [eih. a.nn. 31

Social Rank. — Among the members of the tribe the chief and the
nobility take a prominent position. The cliief is called SEtn'dg'id, pi.
SEmgig'a'd 116, line 9 from end. This term contains the elements
ssm- ("real"), g'ad ("persons"), and an unknown element -a. The
plm-al means " the real, the eminent people." The chieftainess is
called sigidEmna'x, pi. sig'idEmhd'nax, probably from SEm-gid-Em-
hana'x ("cliief woman"). The term, on the whole, is used to desig-
nate the rich man of noble birth who is respected by the people, and
designates high rank. A great chief is called wv-SEm'd'g'id ("great
chief"), or Tc!a-SEm!d'gid ("head cliief"); for instance, Ada k.'a-
SEtn'd'g'U a, txan.'l' SEm-g'ig'a'dEm Ts!Emsia'nga° ("He became a
great chief among all the Tsimsliian") 1.188.2. In his position as
leader of the peojilo, whose commands must be obeyed, he is called
mid'n ("master") 224, Hue 9 from end. In this sense there is only
one master in a town, while there may be several chiefs (see p. 429).

The chiefs and their families are of noble birth, and as such are
called SEmg'ad wul-na-t!d'''l {"chiei company") 234.7. More fre-
quently a person of noble bu'th, entitled to become a chief and master
of a town, is called Igu-wd'lks, pi. IdahE-wd'Ucsi" nobleman," " prince"),
and the whole family may be called wul-na-t!d'°l Ic'.ahE-wd'lks (" noble
company") 234.30.

Another term is used to designate a person of noble bu-th, Igu-
yd'°Jcs 1.72.18; 1.114.20. Tliis term is never used for people of the
very liighest rank, but seems to apply rather to chief's relatives who
are to occupy minor positions in the tribe. The prince's {Igu-wd'lks)
companions seem to be taken from this group. I have also found
the term lEk'.ag'a'd used for people of noble birth.

People without relatives or ancestors are called wa^d'ien (wa-
diganai 236.24). On accoimt of theii- lack of connections they
can not ordinarily attain to high positions (see 234.31).

The chief is assisted in his social obhgations by the attendants
(sEl-wa'lks) 188.15; 208, line 3 from end; 217, line 9 from end;
233.14. The literal translation of this term is "prince companions."
At other places these are called d''lks 1.132.18. The warriors are
called aZx ("braves") ov wul-do'g'itk ("warriors") 266.

The cliief's attendants were the men of high rank, and theu' posi-
tions were hereditary. The four exogamic groups were represented
among the attendants of a great chief. Tliis may possibly be a more
recent development which occurred after the time when different exo-
gamic groups began to be represented in the same village. The old
men of the group of attendants were the cliief's advisers or coun-
selors.' They staid much of the time m the house of the head chief,

1 According to older information wlaich I obtained in ISSS, and which expresses the same facts as those
stated above, nobody who does not bear a high name, or who is not a member of a secret society, is allowed
to participate in the deliberations of the coimcil. The mother's brother represents his nephews, who have
not yet obtained high names. Women are admitted only when they are heads of noble families.

BOAS] TSIMSHIAN SOCIETY 497

and deliberated with liim upon matters of public interest. Before a
potlatch the chief had to obtain the consent of these counselors, who
had to assist him by contributing to the outlay. Loans of this kind
were refimded to them at the proper time. The nephews of the
counselors work for the chief. They go himting and perform house-
hold duties, as described on p. 429.

The warriors were also men of high rank. There were generally a
few head warriors of high position, such as the cliief's nephews or the
nephews of the head attendants. In case of war the warriors would
twit one another on accoimt of then' rank, and a warrior of high rank
might demand that he fight with a person of equal rank. It woxdd
have been a reproach if no adversary of equally high position could
be found. Great warriors were humble in then- bearing toward their
own tribe, and were loved by everybody.

The companions of the prince and princess (that is, of the son and
daughter of the head chief), who are mentioned so often in tales
(see p. 432), were nephews and nieces of the principal attendants.
They always belonged to the same exogamic group to which the
prince or princess belonged. It was the custom to assign to a
head cliief's son or daughter four noble companions of the same
sex, and, besides, a slave-boy or a slave-girl. These companions, or,
as they are often called, "friends," were slightly older than the prince
or the princess. The boys would accompany the chief's son on
hunting-expeditions, at feasts, and whenever he left the house. The
companions of the princess had to teach her to make baskets; one
would comb her hair, wash her face, and paint her; another one
would be in charge of her clothing; and they had to accompany
her whenever slie went out. The slaves assigned to them had to
do all the menial work, or, as Mi-. Tate expresses it, "they had to
assist the companions."

In the conditions foimd in Tsimshian villages in later times, the
distinction of rank between the head chief, nobUity, and people of
low rank, was obviously very great. The head chiefs selected among
their nephews the one who was to succeed them; or the head chief
of one exogamic group would select among his sons one whose rank
he would raise b}^ the proper means to such an extent that he
would occupy the head position in another one (see p. 356).
The nephews and nieces of the head chief, and the descend-
ants of the whole group of women belongmg to this group,
formed the nobdity. Among these also a difference of rank
may be observed, dependent upon the renown of the name held
by the individuals. The rank of the name was determined by
the deeds of valor or ostentatious display of wealth of the last
few bearers of the name. The name and position might also lose
50633°— 31 ETH— 16 32

498 TSIMSHIAN MYTHOLOGY [eth. ann. 31

its standing by defeat in wai' or display. An example of this is con-
tained in the story of the war between the G'i-spa-x-Ia'°ts and the
G'it-dzl'°s (pp. 355 et seq.). In this account it is told that the Eagle
group discarded the name of then- head chief, Nes-balas, when the
last head chief of that name was killed and his head kept in the
house of the Ganha'da; while the Ganha'da discarded the name
Txa-dzi'°kik for the same reason. The former substituted the name
LEg'e'°x; the latter, the name Haimas. The expression used here
is that the name was discarded because "it was in the house of
another exogamic group."

While the hnes between the highest nobihty and the lower members
of nobihty are well fixed at any given moment, it is quite evident
that a certain amount of change must always have taken place. By
right the descent was always determined by blood relationship in
the maternal line; but, owing to warlike deeds and newly acquned
wealth, individuals that belonged to the nobility but had the position
of attendants evidently pushed forward into the head ranks from
time to time; and it seems also plausible that some of the people of
low ancestry may have pushed theu- way into the higlier ranks. It
appears, however, also ver}^ clearlv that when chiefs became poor,
their noble descent was remembered for a long time, and that, on the
other hand, common people who assumed high positions were con-
sidered as intruders. The social advancement of poor boys ,is an
ever-recufi'ing theme in Tsimshian tales.

I am under the impression that the rigidity with wliich primogeni-
ture is regarded, at least theoretically, among the Kwakiutl, does not
exist among the Tsimshian. Among the Kwakiutl on Vancouver
Island a sliarj) distinction is made between the line of first-born
children and the lines of later-born children, and in theory only the
former are entitled to high positions. The same phenomenon may
be observed among the Kwakiutl, however, as we fomid among
the Tsimshian ; namely, the tendency for people of younger hnes, or
even for those whose relationship to the nobility is not known, to
push their way into high and important positions. This is facilitated
among the Kwakiutl by the custom of acquiring position from the
father-in-law, so that a person of lower rank may obtain a high
position by marrying a woman of high rank.

Among the Tsimshian, class prejudice was vevy strong; and
Ml-. Tate repeats over and over again that cliiefs' nephews must not
marry tlie nieces of attendants, and that the nephews of attendants
of high rank must not marry the nieces of common people. In short,
all marriages must take place among members of the same social
rank. In some passages Mr. Tate even goes so far as to state that
princes must not speak to common people. Those who are kind to
the common people are praised for their humility.

BOAS] TSIMSHIAN SOCIETY 499

The chief '- seems to have been able to wield almost autocratic power,
pro^-ided his personality was strong enough. He always decided
when the tribe were to move, and when to begin fishing and other
operations in which the whole tribe were concerned.

The cliief has to carry out the decisions of the council; more par-
ticularly, he has to declare peace and war. His opinion must be
asked by the tribe in all important events. He decides when the
wmter village is to be left, when the ffshhig begins, etc. The fu'st
fish, the first berries, etc., are given to him. It is his duty to begin
all dances. He must be invited to all festivities; and when the first
whistles are blown in winter, indicating the beginning of the dancing-
season, he receives a certain tribute. People of low rank must not
step up directly to the clnef, whose seat is in the rear of the house,
but must approach liim going along the walls of the house.

Captives taken in war became slaves, who stood entirely outside of
native society. They were the absolute property of their masters,
who were allowed to kill them, sell them, or to'give them their liberty.
Children of slave-women were also slaves. It seems that members
of one of the exogamic groups would not keep as slaves members of
another tribe belonging to their own group (or to one considered as
identical with it), but this is not certain.

When a chief dies, the chieftaincy devolves upon his younger
brother, then upon his eldest nephew, and, if there is none, upon his
niece. The chief's four counselors become the counselors of his
successor. When a woman becomes a chief's successor, she also takes
his name. This happened quite recently when a gu'l sixteen years old
assumed the name of the highest chief among the Tsimshian, LEg'e'°x.
When she died childless, her younger brother took her place. If a
chief's family dies out, the noblest man of the subdivision of the
exogamic group concerned becomes chief, provided he can raise his
rank sufficiently by attaining wealth and by his largess to chiefs of
his own and of other tribes.

Property — embracmg a man's hmitmg-ground, fishing-ground, his
house, canoes, slaves, etc., as well as his name, the dancing-privileges,
traditions, songs that belong to the same — is inherited first by the
nephews; if there are none, then by the deceased's mother or aunt.
A woman's property is inherited by her children. When a man dies,
his widow keeps her children and her own personal property; while
the personal property, as well as the family property of the deceased,
goes to his own family.

On pp. 426 and 427 I have stated that the evidence of Tsimshian
mythology shows that cliildren grew up in the houses of their parents,
and that the newly married couple hved with the young husband's
parents. For this reason the children in a village that was the

' See also pp. 429 et seq.

500 TSIMSHIAN MYTHOLOGY [eth. axx. 31

property of one clan' would have belonged to another village, and
chiefs' sons had to move away to the village of the imcle whom they
succeeded. Instances of this will be foimd in the war story on pp. 355,
356. Thus the married woman and her children would, in case of
cousin marriages, return to her own father's village, an incident that
occui-s \rith great frequency in talcs.

Wlien a woman dies, her cliildron may be brought up in their
father's house; but when they are grown up, they return to their
own relatives, i. e., their mother's family.

Parents did everything for thcii- children that might advance their
social standing. By appropriate ceremonies, to be described later,
they gave the names that expressed their advancing standing, they
perforated their ears and the septum of the nose. Gii'ls were given
the labret. They also let the child take a position in the ceremonial
societies which would entitle them to a position in the higher social
ranks of the tribe.

Wlien a family is likely to die out, the father is allowed to adopt
one of his daughtere, who then receives a name belonging to his crest.
On this occasion a great festival is given. A man can not adopt more
than one child at a time. Thus Mr. Tate adopted his daughter,
who thus attained the legal status of liis sister, and to whom he gave
his mother's name, X-ts!Em-m§,ks n!exln!e'xl ("^^^ute In Center Of
Killer Wliales"). His own mother's father adopted him, and gave
him the legal status of a sister's son, transmitting his name to him.
While he is by birth a member of the Eagle group, he became then
a member of the GispawadwE'da, and henceforth could marry only
a woman of the Wolf or Ganha'da gi-oups.

Crests and Other Clan^ Property. — The clans have crests like those
of the Haida and Tlingit. These are called SEnlai'dvJcs (that is,
"symbols," "marks," "signs") 135, line 4 from end; but the proper
term for a crest is dzapJc.

Wlien explaining the crests, Mr. Tate says, "Wliatever the clans
saw on their early migrations, when they escaped from then- enemies
and endured thegi-eatest hardships, — the strange animals they saw,
the birds, heavenly bodies, monsters, supernatural beings of the
mountains and of the sea, anything that seemed important and
unusual, — that they took for their crests." A discussion relating to
the origin of crests has been given on pp. 411 et seq. Connected with
these crests were crest-songs, mourning-songs, lullabies or cradle-
songs, songs for clan festivals (potlatches), songs of victory, and
special songs belonguig to chiefs and princes.^ Mayne ^ states,

1 "Clan" is here used in the sense that it may designate either an undivided exopamic group or one of
its subdivisions that is cluiracterized by the same crest and other property, and is assumed to be
descended from one ancestral group.

^Canoe-songs, some dancing-songs, love-songs, and songs sung after the killing of animals, were not clan
property.

3 Mayne, p. 258.

BOAS] TSIMSHIAN SOCIETY 501

according to Duncan, that it is forbidden to kill the crest animal.
He says, "The Indian will never kill the animal which he has adopted
for his crest, or which belongs to him by birthright. If he sees
another do it, he will hide his face in shame, and afterwards demand
compensation for the act. The offense is not killing the animal, but
doing so before one whose crest it is." Frazer/ who quotes this
passage, comments on it, stating that no other wTiter refers to it, and
seems to imply that it may have been overlooked by others. I have
never been able to get evidence from the Indians regarding this point. ^
In our tales there is no indicatioia that any animal was taboo for
certain persons, excepting the reference to the G"it-na-gun-a'ks tale, in
which the men were forbidden to kill fish (see p. 451). On the con-
trary, the implication in many cases is that the animals slain may
become commemorative crests. I sent a copy of Mayne's statement
printed above to Mr. Tate, with the request for information. His
reply shows that the idea was so far from his mind that he did not
even understand its meaning. On account of the importance of the
subject, I give here his reply:

"As to your question about crest animals, yes, some animals are
not eaten. Meat and tallow of the grizzly bear are eaten, and its skin
is used. Wolves are not eaten because they eat corpses; eagles are
not eaten, but their down is used; ravens are not eaten, for they eat
unclean things. Most of the crests are not eaten, but some are used
for food; but when a hunter's days are fulfilled [i. e., after his fasting],
he must kill the first animal he sees in order to become successful.
In olden times, people were not allowed to make fun of any animal,
large or small, bird, beast, fish, or creepmg animals." ^

It is quite obvious that the thought that an animal could be taboo
because it is a crest animal did not even occur to Mr. Tate. At
another place he reverts to my question, which evidently troubled
him, and he says:

"Some animals are not eaten by the people:

"Grizzly bears are not much eaten, because they kill people.

" Wolves are not eaten, for they eat corpses.

"Iviller whales are not eaten, for they eat people.

" Frogs are not eaten, for they were people before the daylight

was liberated (see p. 62).
"BuIUieads are not eaten, for they were touched by Txa'msEm

(see p. 71).
"Starfish are not eaten, for thej' have no meat.
" Dogfish are not eaten, for they are of no use, only their eggs

are good.
"Cormorants are not eaten, for they are dimib.
"Ravens are not eaten, for they eat eyes of corpses.

' Totemism and Exogamy, m, p. 311. 2 See Boas 1, 1889, p. 819. s See p. 445.

502 TSIMSHIAN MYTHOLOGY [eth. axx. 31

"Eagles are not eaten, for tliej- oat corpses.

"Supernatural devilfish are not eaten, for they eat unclean

things.
"Fish with head at each end are not eaten, for they are terrible
' monsters.
"Lizards are not eaten, for they are ugly.
"Cranes are not eaten, for they eat unclean things.
"Weasels are not eaten, for they eat mice.
"Supernatural halibut are not eaten, for they ate prmces of

the Eagle group (see p. 271).
"Jellyfish are not eaten, for they are poisonous.
"Monster crayfish are not eaten, for they sting.
"This is all I remember about crests that are not eaten."

I conclude from these remarks that these taboos have nothing to
do with the idea of respect to be paid to the totem animal.

Leonhard Adam ' interprets the present lack of respect shown to
the totem as a decline of totemism since Mayne's time. This view
is quite untenable, since neither the tales nor the views surviving
among the older generation give it anj' support.

It seems to me fairly clear, from all the evidence that has been
given, that the crests are primarily sj'mbols without any deep rehgious
significance.

Furthermore, most of the crests are not species of animals, plants
or heavenly bodies, but highly specialized forms in which these beings
are used as crests. This is expressed in the lists that will be found
below, in which we find, for instance, "the beaver," but also "the
food of the copper beaver." Nothing shows the correctness of this
view more clearly than the fact that crests of tliis kind may be taken
away from a clan in war. ifr. Tate tells the following incident of
this kind:

"Dzeba'sa., the head chief of the G'ispawadwE'da of G'it-qxa'la,
owned the crest 'scalp with fins' (n!a'°gEm sa-go'lik), which was
worn as a cap. In a M'ar Chief Nes-lo'°s of the Ganha'da killed one of
the G'it-qxa'la chiefs and cut oft' his head, keeping the scalp on it.
With it he obtained the war-song belonging to it; and since that time
both have been the property of Nes-lo'°s.

"The crests were not the property of the whole clan, but the
head chiefs had the right to use all the crests of the whole exo-
gamic group. These head chiefs were Dzeba'sa of the G"it-q.\a'la
(G'ispawadwE'da), LEg'e">x of the G'i-spa-x-la'°ts (Eagle group),
Nes-ho'°t of the GidzExla'°l (Ganha'da), and Nes-lagunus of the
G'it-la'n (Wolf group)."

If a subordinate chief used a crest name or other clan property
without the consent of the head chief, trouble arose. The offense

1. Leonhard Adam, p. 209.

BOAS] TSIMSHIAN SOCIETY 503

led either to war or to a potlatch contest. Mr. Tate mentioned that
at one time the Chief Saxsa'°xt of the G'id-wid-g'^'dz (seep. 509), a
G'ispawadwE'da, and younger l)rother of Dzeha'sa, had taken the
name Nes-qailam bslha ("ahalone on heart of grizzly bear'') without
asking his elder brother's permission. He used the name in a pot-
latch. Dzeha'sa came to the G"id-wul-g'i'dz village accompanied
by his people, and cast away throe coppers from his canoes. Then
Chief Saxsa"'xt'3 people shouted. A man dressed in the skin of a
grizzly bear came out of his house; the bear stood on its hind legs.
On its chest was seen an ornament of ahalone. It walked down to
the beach, took up in its mouth a large copper that had been placed
in- the water, then walked up a largo slanting pole, and threw the
copper down to the canoes of Dzeha'sa.

Mr. Tate says that at the present time there are only a few old
women who remomber the crests, and from these the following lists
have been obtained: '

• Crests of the Eagle Group

1. Eagle (x-ski'°k).

2. Beaver (stsla'l).

3. Hahbut (txa'o).

4. Devilfish Gia-tsla'lt).

5. Hawk (x-sk'a'msEm).

6. Dog-fish fins (n!a'°gEm q!a°t).

7. Tree gnawed by beaver (gam-nagagask) .

8. Weasel garment (gus-mi'ksll).

9. Cormorant hat (galk-hauts).

10. Glittering garment (gus-lEkla'°k).

11. Monster crawfish (gibE'rElk).

12. Whale's body (txa-gatk).

1.3. Standing beaver (he'tgEm stslal).

14. Over ten eagles (maxlE-kpI'°lEm x-skPk).

15. Food of copper beaver (wuna'im mEsr°n stslal).

16. Half beaver, half grizzly boar (xbl-sts!rd-mEdi'°k).

17. Sea grizzh" boar (mEdI'°gEm ts!Em-a'ks).

18. Supernatural spring salmon (uExno'gEm han).

19. Dzila'°gans'scane (qlans Dzila'°gans).

20. Stone carving of eagle (x-ski'°gEm lab).

21. Whirlpool (n-tgu-16'lbEksk).

22. Four-tailed hahbut (xga°t?).
2.3. Burning ground (leqwi-yo'"li).

24. Woodpecker (sEm-gi"*k).

25. Sliding people (lam g'ad).

26. Summer without care (neskw61-su°nt).

1 I have queried here those Tsimshian words that are unfamiliar to me.

504 TSIMSHIAN MYTHOLOGY [eth. anx, :!1

27. Drinking in the dark (ala-aks).

28. Eagle's nest (n-lu'^lgEm x-skl'°k).

29. Hauhau head (tiEm-ga'usa hauliau).

30. Eagle's claw (Ja'xsEm x-ski'^k).

31. Two-headed monster (lagax-wa°s) .

Houses of the Eagle Group

1. Eagle house (x-skl'^gEm -walb).

2. Raised foundation (ha-l!i-t!a'm walb).

3. Sqmrrel den (spE-da'sx).

4. Beaver house (gauda stslal).

5. Lake house (wa'lbEin ts!Em-t!a°).

6. Nest of woodpecker (n-lu'IgEm sEm-gI'°k).

(Note. — In a Mst written about seven years ago Mr. Tate men-
tions eagle, beaver, haUbut, frog, devilfish, weasel, whale, as crests of
the Eagle group. In the recent Ust the frog is not mentioned at all.
The weasel appears as a weasel garment ; the whale, as whale body. )

Crests of the Wolf Group

1. Wolf (giba'u).

2. Crane (gasga's).

3. Grizzly bear of snow (wil-ma'dEmtk mEdi'°k).

4. Standing bear (he'tgEm sa'me).

5. Deer-hoof garment (gus-na''q).

6. Wolf hat (qIa'idEm giba'u).

7. Wolf-tail helmet (d^lEm ts!u°b? giba'u).

8. Bear hat (qIa'idEm sa'me").

9. Victorious arrow (hawa'lEm gulda'na).

10. Crystal nose (tslagixla ?).

11. Fljang monster (gigum wax ?).

12. Rmining from ? (galksi-wu°t ?).

(Note. — A list written about seven years ago contains the follow-
ing: wolf, crane, white grizzly bear, dripping snow. The last of these
is not mentioned in the new list.)

Crests of the Ganha'da

1. Raven (ga°q).

2. Bullhead (qlaye'n).

3. Frog (gana'u).

4. Stai-fish (gama'ts).

5. Seahon (tll'^bEn).

6. Abalone bow (bElha'^m ha-k"da'k).

7. Fins of buUliead GialopsEm q!aye'°t).

8. Raven spread out (wil-ba'lga ga^q).

BOAS] TSIMSHIAN SOCIETY 505

9. Scalp with fins (n!a'°gEm sa-go'lik).

10. Dog of hoaven (lia'°sEm lux-lia')-

11. Lizard (ksPlk).

12. Fat of bulUiead (ye'°Em q!ayo'°t).

13. (A bii'd) (asi-wa'1-g'ad).

14. Supernatural stai-fish (nExno'gEna gama'ts).

15. Joining sea lions (na-gogo'°t t!r°bEn).

16. Jellyfish garment (gus-wagawa'x).

17. Bird dog (ha'°sEm asi-wa'1-gad).

18. Weasel helmet (dalEm mi'ksll).

19. Spring-of -heaven (n-lgaqa).

20. Long-nosed giant grizzly bear (nahe'ngau).

21. Copper canoe (xsam mEsI'n).

22. White bear (mEs-6'1).

23. Bullhead hat (qIa'idEm q!aye'°t).

24. Spring-of-heaven hat (q!a'idEm n-Igaqa).

25. Canoe boards (ktsa^ks).

(Note. — A list written about seven j^ears ago contains the follow-
ing: raven, starfish, sea lion, bullhead, frog, shark, scalp with fins,
abalone bow. The shark is not mentioned in the new list.)

Crests of the GispawadwE'da

1. Grizzly bear (mEdi'°k).

2. Ealler whale (n!axl).

3. Sun or Moon (gamk).

4. Rainbow (ma'xi).

5. Fireweed (has).

6. Red evening sky (bi'°ltsEk).

7. Star (bia'ls).

8. "Flying children" (hadaaha?).

9. "Horn cover" (txa-tgu-n!a°xs = fuis all over).

10. A sea monster (wil-mis).

11. Mountain-sheep hat (galk-ma'ti).

12. Red leggings (niEsa p!a'xs).

13. Forked man (q!aedEk-gad).

14. Green seaweed garment (gus-dadzlt).

15. Scalp with fins (n!a'°gEra sa-go'hk).

16. Abalone chest (mEsxa'lEm bElha')-

17. Calm (lEk'an).

18. Ladder of revolving slabs (gan-na'xsEm dl°).

19. Kjller whales joining (nagogo'°t n!a°xl).

20. Ti-ee of kts!Em'a'us (ganEm ktstem-aus).

21. Thunder (ga-hbh'bEni lax-ha').

22. A monster bird (asi-wa'1-gad).

23. Turning head, a wooden figure (Mgi-di'l).

506 ^ TSIMSHIAN MYTHOLOGY [eth. Axx. 31

24. Grouse (mExme'x).

25. Caterpillar (xtsena'su).

26. Mouse in stomach (lu-wuts!e'°n).

27. Tree with moving raven on top (sgan-hagu'lia).

28. Grizzly-bear hat (galk-mEdI'°k).

29. Burning olachen oil (lagwa-q!a'wutse).

30. Brown-headed duck (mi°k).

31. Grease of precipice? (magazxgau?).

Houses of the G'ispawadwE'da

1. Copper going up the river (wil-ni'siltk ha'yatsk).

2. Ashamed to walk to the rear (na-wusEn-dzox).

3. Ancient house in the bottom of the sea (wa'lji al tslalaks?).

4. Spring of water in heaven (ksa-n-Igaqa) .

5. Bow-wood platform (dagEm sa-hakda'k?).

6. Raven in the bottom of the sea (ga'gEm tslEm-a'ks).

(Note. — A list wi'itten about seven years ago contains the following:
grizzly bear, killer whale, sun, moon, stars, rainbow, snow, grouse,
raven in water, red evening sky, mountain goat, mountain sheep,
wild fuchsia. Among these, snow and mountain goat do not appear
in the new Ust.)

The various groups liad also names for their canoes, coppers, the
chief's large wooden spoons, stone pots, war-knives, and for the dishes
used by the chieftainess. None of these have been recorded.

The crests were used on the houses, house poles, etc., particularly
also as tattooing, facial painting, and for various kinds of head-
ornaments, helmets, and armor. On plates 1 and 2 reproductions
of two old views of houses at Port Simpson are given, which will
show the appearance of the carved poles about the middle of the
nmeteenth century.^ Plate 3 represents a number of poles of the
G-its!ala'sEr, after Emmons 3.

In feasts the Eagle group would wear carved headdresses repre-
senting the eagle or beaver. Their facial paintmgs represented eagle
nests or eagle wings.

The Wolf group would wear wolf-tail hats or hals representing the
crane or winter grizzly bear. They used for their facial painting the
crane nest and the wolf's-ear hat.

The Ganha'da used carved hats representing a sea lion, bullhead,
and a scalp with fins attached to it. They painted then- faces with
designs representing the starfish, the spread bullhead, frog, and the
spread raven.

1 1 am indebted to Mr. G. T. Emmons for calling my attention to the fact that these plates were puh-
lished in the Coast Pilot of Alaska (first part), 1869, by George Davidson. The originals in my possession
bear, however, the date 1854, which has been removed from the lithographed issue in the Coast Pilot.

BUREAU OF AMERICAN ETHNOLOGY

THIRTY-FIRST ANNUAL REPORT PLATE 3

<\"

(AiUT G. T. Kmmonsj

HOUSE-POSTS AT GITSIALA'SER

BOAS] TSIMSHIAN SOCIETY 507

The G'ispawadwE'da used hats representing bear and killer whale.
They painted their faces with designs representing the rainbow, sun,
and moon.

In war, members of the Eagle group would wear an eagle lielmct
and a beaver armor, or a weasel helmet and halibut armor. Mem-
bers of the Wolf group would wear a crane helmet and dripping-snow
armor, or a grizzly-bear or wolf-tail helmet and a white she-bear
armor. Members of the Ganha'da used a raven helmet and starfish
armor, or a frog helmet and bullhead armor. Members of the
Gispawad\vT;'da would wear a grizzly-bear helmet and killer-whale
armor, or a mountain-goat helmet and moon or snow armor.'

The gi'oups had each their own traditions, from which they derived
the right to use their crests, and other privileges. A list of these has
been given on p. 411.

Names were the strict property of these groups, and ordmarily a
boy would be given the name of his mother's mother's brother (mcan-
mg by " brother" a male of the same family and of the grandmother's
generation); a girl, that of her maternal grandmother (meaning by
this term all the females of that generation and family). The names
used by the group differ according to the group to which an individ-
ual's father belongs, and are descriptive of some of the character-
istics of the crests of the father's gToup, although the names are the
property of the mother's group. This would mean that in each
group there is a separate set of names used in cases of Intermarriage
with any particular one of the other three groups. I tried to
obtain a corroboration of this statement from Mr. Tate with new
examples; but he merely replied to my query that the statement
is correct. In the available names I can not readily recognize ref-
erences to the father's clan.- Mr. Adam^ has misunderstood my
statement, if he assumes that the name belongs to the father's
clan. What I have been told is that each clan owns names, that
these re^er to other exogamic groups, and that a name owned by the
mother's clan, and referring in its meaning to the father's exogamic
group, is selected. I have collected the following names:

1. Names belonging to Eagle group:

(a) Father belonging to Wolf group:

DEm-de-ma'ksk (will be white). Female.
(&) Father belonging to Ganha'da:

Wa-n-l6'°tk (without nest). Male.

1 In the description of headdresses, helmets, and armor, I have enumerated only those mentioned by
my informant, Mr. Tale. There were obviously others in use.
- See footnote 1, p. 500.
3 .^.dam, p. 207.

508 TSIMSHIAN MYTHOLOGY [eth. asx. 31

1. Xames belonging to Eagle group — Continued.

Xbl-ye'lk (said to be contracted from Xhi-lil-halc!ula'°q,

half-hairy sea monster). Male.
Hats!Eks-n!e'°x (dreadful fin). (The prince of this

name is always the successor to LEg-e'°x.)
Wi-bo' (great noise [of killer whales]). Female.
Wl-n!e'°x (great fin). Female.
LEg-e'^x (chief of mountains ?) Head chief of Gi-spa-

x-ia'°ts.
Gan-dE-ma'xl (ascending a mount aiii with a costly

copper). Female chief.
Maxs. Female.

2. Names belonging to Wolf group:

(a) Father belonging to Eagle group:

Sagait-gaga'i (having wings of one color) . Female chief.

3. Names belonging to Ganha'da:

(a) Father belonging to Eagle group:

Nes-yu-la'°ps (grandfather having stones). Male.
Nes-wa-ksi-na'^lk (grandfather without breath). Male

chief.
Lax-lpo'n (on the whale). Female.
Ndze^dz-t la'loks (grandmother ?\ Female chief .
Ndze°dz-le'°lks (grandmother watching). Female

chief.
L!l-t!am lax-da'u (sitting on ice). Female chief.
(6) Father belonging to GispawadwE'da:
Haimas.
Wi-gwina'°t.
Wut'.E-da'u (great pieces of ice [floating at Kuwa'k]).

Male.
Wi-ha'° (great ah-) male (said to mean "copper sucked

down into water").
Na-bo' (making noise at each other). Female.
Dzagam-txa-n!e'°x (all along fins) . Female.

4. Names belonging to G'ispawadwE'da:

(a) Father belongmg to Ganha'da:

Bayuk (said to be contracted from Sio'p Ic.'ibd'yul:,
flying in front of house early in the morning). Fe-
male chief.

(b) Father belonging to Eagle group.

Hail (many in beaver's house ?). Male, head chief.
KsEm-g-a'mk (sun or moon woman). Female chief.

BOAS]

TSIMSHIAN SOCIETY 509

The following names of chiefs were given to me by Mr. Tate. They
are arranged in each tribe according to their rank.

Eagle group:

G-i-spa-x-lci'^ts (1): LEg-e'^x, Nes-wa-max, Nes-balas.
G'it!anda'(2): Saga-gwait (man) and SEm'a'gidEm hana'x

( = chief woman).
G-id-wid-ksE-ba'": Gul-qu'q (man) and NdzeMz-gwe'dz (wo-
man).
Gi-spa-x'a'l: Gap-ligi-atda'l (man) and Wi-nle'^q (woman).

It is said that one LEg-e'^x, when the Eagle group had in-
creased in numbers, divided his tribe and gave the names of
his three nephews and of thi-ee of his sistei-s, as stated here,
to the chiefs of the three other towns which were then estab-
lished as equal units, although they remained under the head
chief, LEge'°x.

Wolf group:

G-it-la'n (4): Nes-lagunus (said to be a Tahltan name),
Legiuil'sk.

These two chiefs are given as first and third m i-ank, the
second and fourth positions in G'it-la'n being held by Raven
chiefs.

Ganha'da:

G-idzExla'"! (5): Nes-ho°t, Nes-lo'°s, Y!aga-gunu'sk.
■ G-it-dzi'^s (6): Nes-y!aga-ne't, Galksak, Wa-magwatk.

WutslEn-a'luk: Nes-y!aga-ne't, Haimas, Wi-ha'°.

G-it-la'n (4): Nes-wa-ksi-na'°lk, Wals.'
GispawadwE'da :

G'it-qxa'la: Dzeba'sa, Sa'°ks, Nes-waxs.

G-inax'ang-i'ok (13): Sa°ks, Txa-gaxs, Ala'lEm lax-ha'.

Ginada'°xs (fl): Nes-waxs, Sa°ks.

G'id-wul-g-a'dz (7): Saxsa'°xt, Las, Nes-daux.

Gi-lu-dza'r (8): Nes-nawa, Nes-lgu-nak, T!Em-naq.

These names corroborate what was stated before; namelj", that the
first three of these villages belong together, and that the last two
form a separate group.

As mentioned before and indicated in this list, certain names are
considered as belonging to the highest chiefs only, in whose families
they were hereditary. Thus the highest in rank among all the Tsim-
shianchiefswasLEge'°x, thechief of the Eagle group of G-i-spa-x-la">ts.
His family alone had the right to perform certain ceremonials corre-
sponding to the highest secret societies of the Kwakiutl. Ti'adition
says — and it is undoubtedly correct — that an Eagle woman of the
G-i-spa-x-la'°ts tribe eloped with a Gutlama't chief (the tribe of

1 See above, under Wolf group.

510 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Kwakiutl affinity inhabiting Gardner Channel), whose family as-
sumed membership in the highest ceremonial society. After her
return to Skeena River, the woman was given the name Gan-dE-ma'xl
("ascending the mountain with a costly copper"). From her the
privilege descended in her family. The name LEge'°x is said to be
a G'itlama't name (perhaps from Ja "to go," -eg'a "behind" ?). The
chief of the tribe took it after the previous hereditary chief's name,
Nes-balas, had lost its standing, because the bearer had been killed
by a chief of a Raven clan and his head put up in the house of the
latter (see p. 362).

The LEge'°x family intermarries with the head chief's family of the
G'ispawadwE'da. LEg'e'°x marries the head chief's sister named
KsEm-g'a'mk. The head chief of the G'ispawadwE'da, whose
name is Hail, on the other hand, marries LEge'°x's sister Gan-dE-
ma'xl. Thcu" son, before assuming the name LEg'e'°x, has the name
Hats!Eks-n!e'°x. The head chief's family must therefore have
inbred for a long time.

'TheGitlanda' chiefs aresaid to be relatives of thoseofGi-spa-x-la'°ts,
to share their privileges, and bear the same names, the one LEg"e'°x
excepted. I have also been told that the Gi-spa-x-la'^ts had the
privilege of trade with the G'it-ksa'n, which they mamtamed suc-
cessfully against the Hudson Bay Company until the latter purchased
it in 1866.

The G'it-qxa'la are considered higher in rank than any of the
tribes of the Tsimshian proper. They have the same secret societies
as the G'i-spa-x-la'°ts and G"it!anda' have. Thoy acquired them
through intermarriage from the G'it-la'°p and Bcllabclla. Still more
recently the Haida acquired them from the G-it-qxa'la.

The LEg'e'''x who ruled about one hundred and fifty years ago
(the sixth back from the year ISSS) had his figure pamted on a
vertical precipice on Nass River, a series of coppers standing under
his figure. Since that time the place is called Wil-g'ilEks-txal-t ia'mtk
("where self on written").

Seven generations ago Nes-wl-ba'sk ("grandfather great wind"), a
chief at !Metlakahtla, had his figure carved on a rock on an island near
that village. He lay down, had his outlhie marked, and the carving
completed in a smgle night.

The G'it-q!a'°da of Grenville Channel are said to be subjects of the
chief of the G'id-wul-g'a'dz. They have to pay a tribute of fish, oil,
berries, and skins every year. The G"it-lS,'°p are said to be subjects
of the chief of the G'it-qxa'la.

Although names have a definite rank, the social standing of a name
might increase or decrease according to the virtues of its bearers.

Each person had different names a,s his social position was advanced
in the course of liis life. The child would have insignificant names;
while a successful elderly man would have a high name belonging to

BOAS] TSIMSHIAN SOCIETY 511

hiis exogamic group and family, provided ho was entitled to suoh
a name by descent.

Names were bestowed in the follo\ving maimer: A few days after
the birth of a child, or even before the child was born, its father or
maternal uncle would gather property and food for a potlatch' and
feast. Property was distributed. During the feast the father took
the child to the house of bis wife's uncle. There the father would
call on one of his own uncles or liis own brother to proclaim the child's
name. Tliis person took the child in liis arms, and said, "Call his
name So and So" {0. dEm am-aynn glna-giimlu) . Then the father
gave a valuable piesenfc to his own maternal uncle or brother who had
proclaimed the name, — a slave, a large canoe, or a costly garment.

When the child was about two years old, its father or uncle would
give another feast and potlatch, during which the father took the
child to his wife's uncle. The boy's hair was tied on the crown of
his head with the skin of one of the crest animals belonging to the
child's maternal uncle. At one place Mr. Tate mentions that for a
child of the Eagle group a weasel skin was used. Then the father of
the child called again upon one of his own relatives to proclaim the
child's new name. For this service another valuable present was
given.

When the boy came to be a yoirth, a similar performance was gone
through, and he received some more crests, such as a hat, and a new
name. The method of bestowal of crest and name is the same as in
the preceding ceremonies.

Wlaen the youth came to be a man, his father or uncle gave another
great feast to all the Tsimshian. This is called potlatch {yaPTc) . Now
the father of the young man put a painted garment on his boy which
had the crest of the boy's mother's clan. His body is painted red.
He carries in his hands a paddle carved with his father's crest. A
story explains the painted garment, and a song belongs to it. After
the story of the painted garment had been told, they sang the songs.
After two or three songs, one of the father's relatives was called
up. He put his hand between the young man's shoulders and pro-
nounced his name. Then the young man was promoted to a position
near a chief, which was called sordzihaa.

Later on the uncle of the young man might give another great
feast . Willie the guests of the prmce's maternal uncle were assembled
in the house, the prince came m by himself, wearing his crests, and
brought in all the goods which ho had — slaves, canoes, elk skms,
costly coppers — and he was now promoted to the next higher position.

Wlien a man finally wants to take a chief's name, and if his father
is dead, he requests a relative of his late father to announce his new
name. This service is paid in the same way as before, and the
amount is paid at a feast given to the whole tribe or to several tribes.

1 See p. 537.

512 TSIMSHIAX MYTHOLOGY [eth. anx. 31

At this time an elk skin, painted red on l)otli sides, is spread out
while the new name is announced.

It will be nolieed here that the father's group alwaj^s proclaims the
new name of a person. There are other services wliich the father's
relatives have to render:

They tattoo hands or body.

They carve the masks and other paraphernalia for use in the
potlatch.
• They support the dancer.

The women of the father's group wash ihc bodj- of a deceased person
and wail for him.

The men of the father's group prepare the cofhn and the grave.

Among special customs relating to the support of dancers, I
learned about the following from Mr. Tate: Wlien Chief LE"ge'°x of
the Eagles of the Gi-spa-x-la'^ts, m a festival, wore the Frog hat
(see p. 267), and the cane with one frog on top, two others on the
sides, two of his father's relatives stood by his side and held the hat
on his head. Wlien he wore a Beaver hat (see p. 272), one man of
each of the four exogamic groups would help hold it, to show that
LEg'e'°x was the highest in rank among all the clans.

Every important event m life was celebrated by a feast and pot-
latch, and all gifts made according to custom were paid by presents.

When a child eats fresh berries for the first time, its mother gives
presents to the father's relatives.

Wlien a man makes a small canoe or a bow for his maternal uncle's
son, his uncle pays him well.

Wlien a man's wife receives provisions from his female relatives,
she pays them.

Those who attend to the funeral of a person are paid by both
father and mother of the deceased.

Wlien a man gives to his sister's son or daughter one of the lullabies
of tlie clan, he is well paid for it.

Children are educated with great care, and particularly the children
of chiefs are guarded jealously. Chiefs' sons are taught to be proud of
their descent, to be active in acquiring wealth as a means of maintain-
ing tlieu" social position, to be lavish in their distribution of food and
property, to observe scrupulously all the prescribed taboos, and to
refrain from unseemly noise.

Chiefs' daughters were brought up with a number of girl com-
panions (p. 432). Chastity was one of the prime virtues of girls.
In order to protect their daughters, the parents would let them
sleep in a bedroom over their own bed, the only access to which was
by means of a ladder leading up from their own bedroom (p. 427).
As an additional precaution, a slave-woman might be made to sleep
right at the foot of the ladder. The girl must not go out when
there were any young men on the street, and never alone, but only
accompanied by her ghl friends.

BOAS I

TSIMSHIAN SOCIETY

513

In order to gain strength and purity, young people, particularly
boys, had to bathe in cold water.

When a young man advanced in social standing, the time woidd
come for him to acquu-e supernatural helpers. These were also
hereditary in the various exogamic groups, and belonged to certain
families, not to the group as a whole.

Every person who had supernatural helpers had several names —
one common name, and sacred names belonging to his various helpers.
The latter were used in ceremonials in which the helpers appeared.'
Mr. Tate has recorded the foUowins names;

Chief's name
Dzeba'sa (Ganha'da ; Git-qxa'la) .

LEg-e'°x (Eagle; G-i-spa-x-la'°ts).

Sa°ks (G'ispawadwE'da; G^ina-
x'ang-i'°k).

Nes-ho'°t (Ganha'da; G-idzEx-

la'ol).
Nes-y!aga-ne't (Ganha'da; G'it-

dzi'°sj.

Saga-gwait (Eagle; G'itlanda').

Nes-lagimus (Wolf; G'it-la'n).

Saxsa'°xt (G'ispawadwE'da;
G"id-wul-g"a'dz) .

Nes-nawa (G'ispawadwE'da; Gi-

lu-dza'r).
Nes-waxs (G'ispawadwE'da;

G-inada'°xs).

50633°— 31 ETH— 16— 33

Sacred names

Dilogil (Boiling Words), SEm-
nExn6'x (Great Supernatural
Being), Hadagusa, Haialilaqs.

Txa-g"a'xsEm lax-ha' (Heaven
Body), Hanatana, Ga-gullks-
gax.

Man-ks-ga'gum lax-ha' (Wlao
Was the First To Go Up To
Heaven), AlalEm lax-ha',
Dzagum-ax.

Nahengan (a monster), Gulgum
lax-ha', W:\x-ha-l! i-sa'.

LEks-ts!uwa'nEm lax-ha' (Alone
Top Of Heaven), Wa-ts!Em-
mo' (Without Ears), Gasq.

Uks-ya'l g-amk (Went Out To
Sun), Gam-wi-na-wa'xs, Gul-
danu'n.

Ale'st (Lazy), N-ig5'lgul gaimk,
KsEm-gasgo 'us.

LEgEl-gulagum lax-ha' (Crack
Of Heaven), Lu-na-gisEm gad
(Changing Mind), Hunting-Ca-
noe.

]\Iala (Moving Quickly), Gwila-
gaxsdo'x, Wl-g'a'd (Giant).

Txa-la'ksgum lax-ha' (All The
Lights Of Heaven), Txal-ks-
ga'gum lax-ha' (First Of Heav-
en), Lgu-wa'lksgum n!e°xl
Prince of Killer Whales).

' See pp. 546 et seq..

514 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

Every individual had to acquire every supernatural helper
through an initiation. With the acquisition of the helper, the
individual was supposed to have attained also certain powers, which
could be "thrown" upon or into other people. The helpers and
powers were represented by carvings — the helpers, by masks, some-
times with attached blankets; the powers, by small mechanical
figures that could be closed, and, when thus carried, hidden away.
By pulling a string or pressing a peg, the figure would open and
appear as a bird or other figure, accord mg to the form the power
was supposed to have. Then it was "thrown;" that is, it was
closed and hidden agaui, and the spectators were made to believe
that it had flown away from the hands of its owner and was exerting
its powers. Masks and carvmgs were kept strictly hidden from
those who were not entitled to use them. They were only exhibited
at ceremonies.

There is apparently a curious anomaly in the use of these hereditary
powers; for, according to Mr. Tate's notes written at intervals several
years apart, it would seem that the chief did not initiate his nephew,
but that he might initiate his son, or even young people that do not
belong to his own family. The matter is not by any means clear,
and I will quote here Mr. Tate's own statements in English. The
following notes were written in reply to my questions relating to this
subject:

DilogH was the chief supernatural helper of Dzeba'sa. When any chief made a
great potlatch, and tlie people were assembled in his house on tlie evening preceding a
great distribution of property, tlais helper of Dzeba'sa was called to initiate a candidate.
The mask would appear, and the people would sing its song. At the end of this song
it would disappear again, and Dzeba'sa, dressed with his head-maak, the puffin-beak
apron, puffin-beak leggings, and with a ceremonial blanket, came forth. The song-
leader started the dincing-song, and the chief danced, jerking his head with the
beats of the wooden drum, so that the eagle down would fly out of the hollow recep-
tacle formed by the top of the headdress. He accompanied hisdance with the rattle.
Before the end of the dancing-song, the chief caught his supernatural power above his
head and closed his hands over it. Then the people clapped their hands, beat the
drum, and shouted. When they stopped, Dzeba'sa shouted, "Ohi!" to which the
people replied, "flbitstei.'" This was repeated four times. Then Dzeba'sa walked up
to one side of the door, where the children of the chief's family (that is, the nephews
and nieces of the host) were sitting, and threw his supernatural power on one of the
children. At once the whistle of Dilogil was heard among the children. Then the
chief's nephews ' paid Dzeba'.sa for his dance, saying, " Your supernatural power walked
over these costly things, sir. " This speech was repeated four times.

Then the people would call for Txa-g'a'ksEm lax-ha', the supernatural helper of
LEg'e'°x, to initiate several of the young people. This helper was used only for youths
of high rank.

ViHien LEg^e'^x gave a great potlatch among the Tsimshian, his people would call for
the supernatural power Man-ks-ga'gum lax-ha', who belonged to Chief Sa°ks, to
initiate the young people.

1 1 believe the host's nephews are meant.

BOAS] TSIMSHIAN SOCIETY 515

A number of years ago, when describing the use of the chief's rattle,
ilr. Tate wrote about this subject as follows:

This rattle is used in the " tlirowing-dance, " in the house of some other chief, and
after each dance he received pay. It was also used in a dance in the house of a
member of his own tribe.

In describing the potlatch, he says :

On the fourth night all the different chiefs are assembled in the house of the head
chief to perform what is called the throwing-dance. Then each chief of each tribe
dances by himself with his own mask. The fu«t chief, after the dance of liLs own
mask, will dance with his dancing-garment and his carved headdress inlaid with
abalone, wearing his dancing-apron with the bills of beautiful puffins, leggings of the
same kind, and carrying the welcome rattle. Then, while the chief's own people are
singing, and while he is dancing, he catches his supernatural power in the air and goes
towards the child of the chief, holding the supernatural power between the palms of
his hands, and throws it into the chief's child or into his niece or nephew. Then all
the chiefs who are guests have each one night for their own throwing-dance. Each
has the name of a supernatural power, besides his own chief's name. So, when they
call one of these chiefs to dance, they call him by his sacred name. The dances end
when it is nearly daylight, and then all the princes and princesses have supernatural
powers and have become dancers. Therefore after four days have passed and all the
children have dances, their father kills some slave or gives away much property or
breaks a costly copper. The head chief pays each chief who performed the throwing-
dance with tliree or four elk skins. If there are seven or ten children in a chief's
family, then each of the visiting chiefs performs his dance seven or ten times, once
for each of the children. (See also pp. 546 et seq.)

Comparative Notes on the Social Orgaxization of the

TsiMSHIAN

In the numerous discussions of totemism published during the last
few years much has been said about the "American theorj^" of
totemism, — a theor}^ for which I have been held responsible conjointly
with Mss Alice C. Fletcher and Mr. Charles Hill-Tout. This theory
is based on the idea that the clan totem has developed from the
individual manitou by extension over a kinship group. It is true
that I have pointed out the analogy between totem legend and the
guardian-spirit tale among the Kwaldutl, and that I have suggested
that among tJiis tribe there is a likelihood that under the pressure of
totemistic ideas the guardian-spirit concept has taken this particular
line of development.' Later on Mr. Hill-Tout - took up my sugges-
tion and based on it a theory of totemism by generalizing the specific
phenomena of British Columbia. In a similar way ]\Iiss Fletcher'
has given a wider interpretation to her observations among the

I Bastian-Festschrift, Berlin, 1S9G, p. 4.'i9; Report on the North- Western Tribes of Canada (British Asso-
ciation for the Advancement of Science, 18B8, Reprint p. 48); see also Report on the North- Western Tribes of
Canada, 1S89, Reprint pp. 24 et seq.: "The Social Organization and the Secret Societies of the Kwaldutl
Indians" (Report V. S. National Museum for 1895, Washington, 1897, pp. 332, SM, 662).

! Transactions of the Royal Society of Canada, 1901-02, vol. vn, sec. II, pp. 6 et seq.

» The Import of the Totem, a Study from the Omaha Tribe (Salem, Mass., 1897).

516 TSIMSHIAN MYTHOLOGY [eth. asm. 31

Omaha. Mr. J. G. Frazer ' and Emile Uurldieim ^ both discuss my
argmnents from this point of view. Their interpretation of my
remarks is undoubtedly founded on their method of research, which
has for its object an exhaustive interpretation of ethnic phenomena
as the result of a single psychic process.

My own point of view — and I should like to state this with some
emphasis — is a quite different one.' I do beheve in the existence of
analogous psychical processes among all races wherever analogous
social conditions prevail; but I do not beheve that ethnic phenomena
are simply expressions of these psychological laws. On the contrary,
it seems to my mind that the actual processes are immensely diversi-
fied, and that similar types of ethnic thought may develop in quite
different ways. Therefore it is entirely opposed to the methodological
principles to which I hold to generalize from the phenomenon found
among the Kwakiutl and to interpret by its means all totemic
phenomena.

There are two reasons that determine me to take this position.
The first is that the ethnic phenomena wliic^li we compare are seldom
really ahke. I agree with the view of Doctor Goldonweiser,* who
holds that the specific contents of totemism are quite distinct in
character in different totemic areas. Common to totemism in the
narrower sense of the term is the view that sections of a tribal unit
composed of relatives or supposed relatives possess each certain
definite customs which differ in content from those of other similar
sections of the same tribal unit, but agree with them in form or pat-
tern. These customs may i-efer to taboos, naming, symbols, or
religious practices of various kinds, and are in their special forms
quite distinctive for different totemic areas. There is no proof that
aU these customs belong together and are necessary elements of what
Doctor Goldenweiser calls a ''totemic complex." Since the contents
of totemism as found in various parts of the world show such impor-
tant differences, I. do not believe that all totemic phenomena can be
derived from the same psychological or historical sources. Totemism
is an artificial imit, not a natural one.

I am inclined to go a step farther than Doctor Goldenweiser does
in his later publications. I consider it inadvisable to draw a rigid
line between totemic phenomena in a still more limited sense, — namely,
in so far as the characteristics of tribal exogamic sections deal with the
relations of man to animals and plants, — but believe that we should

> Totemism and Exogamy, iv, p. 48.

2 Les formes 61(^mentaires de la vie religieuse, pp. 246 et seq.

' "The Origin of Totemism" (Journal of American Folk-Lore, .\xm, p. 392); "Some Traits of Primi-
tive Culture" (ibid., x\Ti, 1904, p. 251); Psychological Problems in Anthropology, Lectures and
Addresses delivered before the Department of Psychology and Pedagogy in celebration of the Twentieth
Anniversary of Clark University, Worcester, 1910, pp. 125 €t seq.; see also The Mind of Primitive Man,
pp. 174 et seq.

<" Totemism, all Analytical Study" {.Journal of American Folk-Lnrc, xxm, 1910, pp. 179 et seq.).

BOAS] TSIMSHIAN SOCIETY 517

study all the customs connectedly, in their weaker form as well as
in their most marked totemic forms.

The second reason that seems to me to forbid generalization is that
certain mental conditions may bring about the development of
analogous forms arising from distinct sources. Thus I do not feel
convinced that the substratum of Haida, Tlingit, and Tsimshian
totemism must have been the same. On the contrary, there seems
to be evidence showing that their beginnings may have been quite
diilerent. Still, historical contact, and the effect of the idea of
privilege attached to position, seem to have molded the totemic
customs of these tribes and of their southern neighbors, so that they
have assumed similar forms. We call tliis development from distinct
sources "convergence," no matter whether the assimilation is brought
about by psychic or by liistorical causes.

In order to state my position in regard to the theoretical problem
definitely, I have to add a third point. Wundt ' and Durkheim ^ use
the term "'totemic viewpoint" in a sense quite different from the one
that I am accustomed to connect with it. While they do not dis-
regard the connection between social group and totemic ideas, they
lay stress upon the identification of man and anunals; that is, a
characteristic feature of totemism in the most restricted sense of the
term. Tliis idea occurs in many other aspects of the mental life of
man, — in his magic, art, etc. Neither is this view an essential part of
the totemic complex in its widest sense. It seems to me that if we
call tliis the basis of totemic phenomena, one trait is singled out quite
arbitrarily, and undue stress is laid upon its totemic association. It
appears to me, therefore, an entirely different problem that is treated
by these authore, — a problem interesting and important in itself, but
one which has httle bearing upon the question of totemism as a social
institution. Their problem deals with the development of the con-
cepts referring to the relation of man to nature, which is obviously
quite distinct from that of the characterization, of kinship groups.
The only connection between the two problems is that the concepts
referrmg to the relation of man to nature are applierl for the purpose
of characterizing social, moi-e praticularly kinship groups.

I am inclined to look at the totemic problem as defined before in a
quite different manner. Its essential feature appears to me the
association between certam types of etlinic activities and kinship
groups (in the widest sense of the term), in other cases also a similar
association with groups embracing members of the same generation
or of the same locality. Shice, furthermore, exogamy is characteristic
of kinship groups, endogamy of generation groups or local groups, such
essential feature comes to be the association of varying types of ethnic

' Volkerpsychologie, vol. n, part 2 (1906), pp. 2.3S rt seq.; Elemente der Vclkerpsycliologie, 1912, pp. lift
it seq.
- I.es formes^l^mentaires Ue la vie religicuse.

518 TSIMSHIAN MYTHOLOGY Ikth. ann. 31

activities with exogamy or endogamy. Tlie problem is liow this con-
dition arose.

The recognition of kinship groups, and with it of exogamy, is a
miiversal phenomenon. Totemism is not. It is admissible to judge
the antiquity of an ethnic phenomenon by its universality. The use
of stone, fire, language, is exceedmgly old, and it is now universal.
On this basis it is justifiable to assume that exogamy also is very old.
The alternative assumption, that a phenomenon of universal occur-
rence is due to a psychic necessity that leads to it regidarly, can be
made for the kinship group, not for the other cases.

Wlaen exogamy existed in a small community, certain conditions
must have arisen with the enlargement of the group. The size of the
incest group may either have expanded with the enlargement of the
group, or individuals may have passed out of it, so that the group
itself remained small. In those cases in which, perhaps owing to the
ever-reciirrmg breaking-up of the tribes into smaller units, cohesion
was very slight, the exogamic group may always have remained
restricted to the kinship group in the narrow sense of the term, so that
there must always have been a large number of small co-ordinate
independent family groups. A condition of this type, which is
exemplified by the Eskimo, could never lead to totemism.

On the other hand, when the tribe had greater cohesion, the
consciousness of blood relationsliip may well have extended over a
longer period; and if the idea of incest remained associated -with the
whole group, a certain pressure must soon have resulted from the
desire to recognize at once an individual as belonging to the incest
group. This may be accomplished bj^ the extension of the significance
of terms of relationsliip, by means of which the members of the incest
group may be distinguished from the rest of the tribe. Many systems
of relationship include such a classification of relatives; but ^vith
increasing size of habitat or tribe, this form must ako lead to the
passing of individuals of unknown relationsliip out of the incest group.

Tlie assignment of an individual to the incest group is easiest when
the whole group is given some mark of recognition. As soon as this
existed, it became possible to retain the incest or exogamic group,
even when the family relationship of each individual was no longer
traceable. It is not necessary that such an assignment shoidd be
made by naming the group. Common characteristics, like a ritual or
symbols belonging to the whole group, would serve the same purpose.

It wdU readily be seen that here the elements of totemic organization
are given. Wherever unilateral descent prevails, either paternal or
maternal, it must also follow that the number of distinct exogamic
groups would be small, since the extinction of lines of male or female
descent brings it about that there is a continual reduction of distinct
units, unless tliis tendency is counteracted by new accessions or by

BOAS] TSIMSHIAN "SOCIETY 519

subdivision into new lines. In small social units the reduction would
continue until only two exogamic units are left.' Among the data
on the laws of exogamy, all these Tines of development are represented.

If the theory outhned here is correct, we must expect to find a great
vaiiety of devices used for the purpose of characterizing exogamic
groups, which must develop according to the general cultural type to
wMch the people belong. It is obvious that in such cases, when the
characteiization of the group is due to the tendency to develop a
distinguishing mark, all these marks must be of the same type, but
different in contents. It does not seem plausible that distinguishing
traits should belong to entirely distinct domains of thought; that one
group might be recognized by a name, another one by a ritual, a third
one by crests or emblems. Tlie fundamental principle of classifica-
tion as manifested in the mental hfe of man shows that the basis of
classification must always be founded on the same fundamental con-
cepts. We may conclude, conversely,' that the homology of disthi-
guishing marks of social chAisions of a tribe is a proof that they are
due to a classificatory tendency.

From these general remarks let us turn to a consideration of the
totemic systems of the Northwest coast.

The terms expressing the syst«m of relationship of the Tsimshian
differ in some important points from those of the Haida and Thngit
(see pp. 489 et seq.). It is particularly noticeable that among the
Tsimshian even more than among many other tribes with clan^ organi-
zation certain terms are not confined to the members of one clan.
This is true particidarly of all generations from the grandfather up and
from the grandchild down, and also for the terms for parents-in-law.
The two terms "child" and "nephew," when used by the two sexes,
designate members of different clans. The mother using the term
"child," and the father using the term "nephew," designate a member
of liis or her own clan. The father using the term "child," and the
mother using the term "nephew," mean a member of another clan.
Similar conditions prevail in other tribes with clan organization, as
among the Iroquois. Tliis indicates the importance of the family unit
cjuite aside from the clan relationship of individuals, and corroborates
the observations made before in regard to the personal relations be-
tween father and child.

In oi'der to miderstand the development of the modern social
system of the North Pacific coast, it is necessary to determine the
relations between the systems of the Tsimshian, Haida, and Tlingit.

When we compare the list of Tsimshian crests mth those of Plaida
and THngit crests, the GispawadwE'da appear clearly as the equiva-
lent of the Haida Ravens and of the Tlingit Wolves, as indicated by
the following list of the more important crests:

1 Fahlbcck, Der Adel Schwedens.
2 In the sense of the whole exogamic group, but including therefore its subdivisions.

520

TSIMSHIAN MYTHOLOGY

[BTH. ANN. 31

Tsimshian {G'ispawadwE'da)

1. Grizzly bear

28. Grizzly-bear hat

2. Killer whale

19. Killer whales joining
46. Raven in bottom of sea
21. Thunder
4. Rainbow

3. Moon
7. Star

Mountain goat

Haida {Ravens)
Grizzly bear

Bailer whale

Ts !Emas

Thunderbird

Rainbow

Moon

Star

Mountain goat

Tlingit ( Wolves)
Grizzly bear

KUler whale
Thunder

Mountain goat

There is also a close correspondence between certain Tsimshian and
Haida Eagle crests and the Tlingit Raven crests.

Tsimshian (Eagles) , Haida (Eagles) Tlingit (Ravens)

1. Eagle

House 1. Eagle house

14. Over ten eagles

Ea^le

20. Stone carving of eagle

28. Eagle's nest

30. Eagle claws

2. Beaver

13. Standing beaver

15. Food of copper beaver

Beaver

7. Tree gnawed by beaver

House 4. Beaver house

House 5. Lake house

12. Whale's body

Whale

3. Halibut

Halibut

9. Cormorant hat

Cormorant

Beaver

Whale

For the other two exogamic groups the correspondences are not so
clear. Some of the Tsimshian Raven crests correspond to Haida
Eagle crests.

TsimsJiian (Ganha

'da)

Haida (Eagles)

Tlingit (Ravens)

1. Raven

Raven

2. Bullhead

7. Fins of bullhead

Sculpin

12. Fat of bullhead

23. Bullhead hat

4. Starfish

Starfish

14. Supernatm-al starfish

3. Frog

Frog

Sea lion

Sea Hon

BOAS]

TSIMSHIAN SOCIETY

521

The sea lion, devilfish, and probably the white sea bear of the
Tsimshian Ganha'da belong to the Haida Ravens.

Wolf and bear of the Tsimshian Wolves belong to the Haida Ravens,
and the former to the Tlingit Wolves.

The following table contains a summary of the distribution of
crests among the tliree northern tribes. The asterisk indicates pres-
ence of the crest.

Tsimshian

Haida

Tlingit

G-isp.

Wolf

Eagle

Oan.

Raven

Eagle

Wolf

Raven

Nex.

Grizzly bear

Killer whale

—

Thunder

—

Mountain goat

—

■~

Raven in sea

—

(*')

—

Rainbow

—

Moon

—

Star

—

(*)

Flicker

(*)

Wolf

Black bear

Eagle

(*)

Beaver

—

Whale

—

Hawk

—

(*?)

—

Halibut

—

Weasel

—

(*)

•

Cormorant

Raven

Frog

—

Sculpin

—

(*j)

Starfish

—

(»2)

—

Sea lion

—

Sea bear (?)

—

Evening sky

—

Devilfish

—

Shark

—

1 Gonaqada't; I am not certain of the identity of this crest and of the raven in sea.
3 Occurring as a house name.

It appears here clearly that we may distinguish five groups of

correspondences. •

Tsimshian

Haida

Tlingit

G'ispawadwE'da

Raven

Wolf

Raven

WoK

Eagle (Gun-hu'^t)

Eagle

Nex'A'di

Eagle

Raven

Eagle

Raven

522 TSIMSHIAN MYTHOLOGY [eth. ann. 31

The crests of irregular distribution are few as compared to the
typical series. Much of the confusion in the treatment by the tliree
tribes of chins characterized by certain crests is due to the fact that
the Tsimsliian Raven corresponds to the Haida Eagle, and that the
Haida Eagle and Tlingit Raven correspond to both the Ganha'da
(Ravens) and Eagles of the Tsimshian.'

Accordingly the Tsimsliian Eagles and Ganha'da are considered
as Haida Eagles, and in most cases as Thngit Ravens; the Tsimsliian
G'ispawadwE'da and Wolves, as Haida Ravens and Tlingit Wolves; ^
the Tlingit Nex'A'di correspond to Tsimshian Eagles. If we may rely
on tradition and on the evidence of the crests, we shall have to con-
clude that the Gun-liu'°t division of the Tsimsliian Eagles were
Thngit Nex'A'di. The Tsimshian tradition tells of a war between a
Ganha'da and an Eagle village on Copper River, Alaska. Since these
two clans correspond to the Thngit Nex'A'di and Ravens, only these
two clans can be meant. Furthermore, the Gun-hu'^t are said to have
possessed only the Eagle crest at the time when they started from
Alaslca, while they acquired tlie characteristic Eagle crests of the
Tsimshian — beaver and halibut -during their travels. The crests
which they acquired during this time are property of the Thngit
Ravens.

The Haida and Tsimshian Eagles have much in common. Even
one of their clan stories, called in our series " Asdilda and Omen," by
the Haida "The story of the town of Dji'gua," is found among both
tribes. Both stories begin %rith the destruction of the Eagle towTi
of Dji'gua (Dzi'gwa) on Queen Charlotte Islands by DjUa'quns
(Dzila'gans) and the rescue of a princess. They lead to her marriage
to a Tsimshian chief. The Tsimshian version tells that the man was
a chief of the G'id-wul-g-a'dz (G'ispawadwE'da), and reports the
return of some of her children, including a girl, to Queen Charlotte
Islands, while another girl staid among the Tsunshian. According
to the Haida version, the chiefs of the Gi-spa-x-la'°ts and of the
G"it!anda' (namely, LEg"e'°x and Saga-gwait) are the descendants
of tills woman among the Tsimshian.^ The statement made by the
Skidegate and Masset, to the effect that two of the Eagle crests of the
Haida (namely, beaver and weasel) were obtained from the Tsimshian,
corroborates the contents of our story.

The Wolf story, p. 354, agrees with the original tale of the Kake
division of the Tlingit. Swanton ascribes the tale particularly to
the Raven family Qa'tcAdi, while, according to the correspondence
of clans, it should belong to the Wolf families.

' TslEtsIa'ut Wolves correspond to the Sanya Wolt family Te'qoedi; their Eagles should therefore
correspond to the Nex'A'di, although they might possibly correspond to the Kiks.^'di.

' See Swanton 2, p. 66.

' During the past century the sister of each LEg'S'ox married Dzeba'sa, a GispawadwE'da, and chief of
the G'it-qxa'la.

BOAS] tsimshiajST society 523

The Ijax-se'°la division of the Ganha'da, would correspond to the
IviksA'di of Sanya. The two di\nsions have the sculpin crest.

The subdivision Ganha'da may perhaps correspond to the Tongass
GanAXA'di.

It is also interesting to note that the Haida Raven crests -gi-izzly
bear, mountain goat, raven in sea, and moon — are said to be of Tsim-
shian origin. Thus a native origin is assigned to all the important
crests of the Haida Raven side, so far as they are not based on sea ani-
mals. The Tsimshian GispawadwE 'da fall clearly into two groups, —
an inland group with land-animal crests, and a coast group with sea-
animal crests. It would seem likely, therefore, that the Haida Ravens
corresponded, first of all. to the seacoast group, and that the identifi-
cation %\ath the inland groups developed later. The fact that a
definite gi-oup of the Haida Ravens lack the grizzly-l)ear crest is also
in favor of this theory. If the Tsimshian are right in their opinion
that their ancestors, more particularly the GispawadwE 'da, lived
inland in the ancient to\\ai of T!Em-lax-a'm, then the sea-animal
crests must necessarily l)e more recent than the land-animal crests,
and the G'it-na-gim-a'ks group would represent a comparatively
speaking late develojiment among the Tsimshian.

Swanton has siiggested that the Haida Ravens may be the ancient
Haida, and that the exogamic groups may have developed owing to
the immigration of a foreign element, who formed the Eagle group.'
In regard to the Tlingit he suggests a similar theory, and thinks that
the Ravens may be a foreign element among the Tlingit.- It might
seem that the Tsimshian tales give coimtenance to the view that one
of the exogamic groups represents the central body around which
the newcomers clustered as new units.

In our discussion of the division of the exogamic groups (p. 486)
it has been pointed out, that, according to tradition, part of the
G'ispawadwE'da are apparently the only division of the tribe that
constituted the ancient Tsimshian.

The question arises whether we shall adopt a euhemeristic explana-
tion, and considei- the legendary history of the clans as reflecting
historical facts. I believe the data do represent actual occurrences.
I am very doubtful, however, whether the facts woidd justify us in
assmning that the coming-together of these difl^erent groups led to the
fonnation of the exogamic groups. The stories themselves do not

1 Swanton 2, p. 104.

8 Swanton 4. p. 407; see also John R. Swanton. "The Development of the Clan System and of Secret
Societies among the Northwestern Tribes" (American Anthropologist, N. s.. vi. 1904. pp. 477 it scq.).
incidentally I would say that I do not consider Swanton's hypothesis of the splitting-oS of the
Bcllacoola from an interior Salish tribe as likely. The Bellacoola dialect is closely associated with the coast
dialects of Salish stock. To mention only two points, it shares with them the developmeat of grammatical
gender, which is absent in the dialects of the interior, and it has in common with them certain terms relating
to the sea. Linguistically it i.s quite necessary to assume a close relation between Bellacoola and the
other coast dialects.

524 TSIMSHIAN MYTHOLOGY [eth. ann. :n

prove this point. During the warlike past of the people some of the
old, native divisions, which the strangers joined, may very well have
disappeared. Furthermore, it does not follow from the tales that there
may not have been other accessions to the tribe which are not recorded
in legendary history, because there were no chiefs of high standing
among the arrivals. The absence of old Tsimshian groups among the
Ganha'da, Eagles, and Wolves, may therefore be due to the accident
that the native divisions became extinct. It is certainly worth while
to know that in some of the tales it is implied that the oxogamic
groiip to which the newcomers belong was present among the
Tsimshian. In the tale of the Wolf group it is explicitly stated that
the fleeing Tahltan joined the Wolf group on Nass River. On the
other hand, it may be said that the appearance of exogamic groups
in these tales may simply be due to an anachronistic introduction of
modern conditions into ancient times.

The most definite statement of the origin of the exogamic groups
is contained in the Gau'6 story 1.214.18-21. On account of the
importance of the subject, I vdll ^Ye here a literal translation of the
passage:

Nin!i'° wul M-SE-t.'a'tgE wul na-t.'E Itla'la pta'xdat: * G-ispavmtwa'da

That being the beginning the companies exogamicgroups; the G'ispawadwE'da

lax-ha' wula wa'tgtgaP: dil giJc IsHa'xs ptaxt, G'ispaimitwa'da,

thesky where they came from; and also the various exogamicgroups, the G-ispawadwE'da,

dil Lax-x-ski'°li, ganl GanJia'da, ada Lax-g'ihu'H.

and the Eagle group, and the Ganha'da, also the Wolf group.

That means: "This (namely, the coming-down of the four houses
of the four heavenly brothers and of their two sisters) was the begin-
ning of the exogamic companies; the G'ispawadwE'da come from
the sky, also the various exogamic groups, — the G'ispawadwE'da
and the Eagles, and the Ganha'da and also the Wolves."

Later on it is said that the brothers traveled about " to make the
exogamic groups" {asga dKmt dzabs pta°xt) in every village 1.216.19,
and "they tried to make the exogamic groups" (ada g'ilct bd'°l dEmt
sor-na^ptd ">xtga°) 1.216.22.

It is also stated expressly ^ that the four groups existed in T !Em-
lax-a'm before the Deluge 1.250. In this passage the four groups,
which are mentioned by name, are called "crests" {dzapTc); and the
members of each are called "relatives" {vywlvmla'isk) .

The uncertainties of an euhemeristic explanation are brought out
very clearly by the attempt to reconstruct the history of the North-
west coast- tribes solely on the basis of their traditions. Swan ton has
shown that the Haida tales indicate a native origin of the Raven
side. The most important characteristic of these tales is the sys-

» The punctuation given here is better than that adopted in the original. = See p. 411.

BOAS] TSIMSHIAN SOCIETY 525

tematic way in which all the Raven families have been brought into
one genealogical series. The Haida Eagles, on the other hand, show-
much more obscure relationships, and there are many cases among
them that refer to an influx of foreign elements. From this Swanton
concludes that the Eagles may be by origin a foreign tribe that
became an exogamic unit. In support of this view he points out that
most of the supernatural beings are considered as Ravens, although
supernatural beings of the Eagle side occur near all Eagle villages,
and also that most of the important ancient villages of the Haida are
Raven villages.

For the Tlingit, Swanton finds a preponderance of tales accounting
for the origin of all their famUies in the south. Tliis decides him to
place the ancient habitat of the Tlingit east of Queen Charlotte
Islands, at the mouth of Skeena River.

If we treat the traditions of the Tsimshian in the same manner, we
have to conclude that the main body of the G'ispawadwE'da are by
origin an inland people, that the Eagles came from Queen Charlotte
Islands and Alaska, the Wolves from the Tahltan, the Ravens from
the TUngit, and part of the G'ispawadwE'da from the islands north
of BeUabella.

Excepting the inland origin of the G'ispawadwE'da, these data
contradict the conclusions drawn from the Haida and TUngit evidence.
The Tsimshian view of the inland origin of some of the ancestors is to
a certain extent supported by the internal evidence of their my-
thology. In fact, many years before I knew that the Tsimshian held
any such beUef , I had expressed the conclusion that the Tsimshian
must have been an inland tribe.'

Most of the Tsimshian subgroups derive their origin from Tlingit
subgroups and from the Tahltan. They jilace these tribes in the
north. Therefore we should have to conclude that the Tlingit
occupied the whole northern coast at the time when these subgroups
were established among the Tsimshian. The Eagles, who, according
to Swanton's data, were foreigners among the Haida, would also be
foreigners among the Tsimshian; and the Raven side (viz, their
Tsimshian equivalent) , that represents the ancient Haida, would also
represent the ancient Tsunshian.

The only deiinite conclusion that can be drawn is that the exo-
gamic groups have grown up by accessions, and that perhaps one or
another may have been added to the ancient Tsimshian groups. For
Unguistic reasons this seems plausible for theGanha'da of the Tsim-
shian, because the name of the group itself is not of Tsimshian origin.

The tales relating to the origin of these divisions impress me as a
projection into the past of modem experiences regarding the accession

1 Boas 4, p. 347.

526 TSIMSHIAN MYTHOLOGY [eth. a.nn. 31

of new elements to old exogamic groups. There is no convincing
proof of the existence of a period wthout clearly defined exogamic
units. I think the data discussed before (pp. 486 et seq.) are rather
in favor of the assumption that the twofold division of the Haida and
the apparently twofold division of the Thngit are of recent origin, and
that in former times there were at least three %vell-defined exogamic
groups among them.

A detailed comparison of the three tribes brings out a few new points
that maj'' be useful for a better understanding of the historical develop-
ment of the "sides" and of their subdivisions. The crest legends in
our Tsimshian collection do not give any indication of the view that
the members of an exogamic group are considered as descendants of
a suigle ancestor. On the contrary, the multiple origin of the groups
is always dwelt upon. The Tlingit crest legends have the same
character. The crests themselves have been obtained by a variety
of incidents, and there is no attempt to derive the subdivisions of each
side from a common ancestor. Only among the Haida Ravens do
we find a marked tendency to weave together into one genealogy all
the branches of the side. Among the Eagles this tendency is present,
but not so marked. There are a number of stories relating to the
origin of Eagle famihes that stand entirely outside of the genealogical
series to which the others belong. The systematic development of
the Haida genealogies is the more remarkable, since it presents a
curious contrast to present conditions, in which each division of the
exogamic groups is quite independent of all the others ; while among
the Tsimshian, who have no tradition of a genealogical connection,
the privileges of the whole group are concentrated in the hands of a
single ^hief regardless of its division into subgroups.'

I tlimk the difference in the treatment of the crest legends should
be explained as due to a different direction that poetic imagination
took among these three tribes. Possibly the idea of a single origin
may be an old underlying Haida idea, that later on shaped the crest
tales. It may also be a new tendency based on the presence and
social importance of the two opposite sides that were considered as
two groups of relatives. Since the contents of the crest mythology
are very much ahke among the tkree tribes, I am inclined to consider
the modem Haida forms as due to a change in the arrangement of
the tales, and can not recognize in it a safe proof of an origin of Haida
exogamy by a combination of two distinct tribes.

The significance of subdivisions of the tribe becomes much clearer
when we compare the Tsimshian conditions with those prevaihng
among the other tribes. In one respect there is great similarity
between the principles of division prevailing among the Haida and

1 See p. 527.

IIOAS]

TSIMSHIAN SOCIETY 527

those prevailing among the Tsimshian. A familj^ bearing a cei-tain
name, characterized as a section of an exogamic group, and owning
certain crests, occurs in several villages. The family is therefore a
division of the exogamic group that intercrosses the division of the
tribe into village communities. Groups like the Gun-hu'°t, Lax-
se'°la, etc. (see p. 4S3), correspond to the Haida families, while the
villages (see p. 482) correspond to the village communities. From
the Tsimshian we have also some definite information showing how
new villages have sprung up. Thus the Eagle chief is said to have
subdivided his tribe because the village became too large. The
Raven families of Haimas of the G'it-dzr°s founded the village
Wilts lEn-a'luk because they had quarreled with all the rest of the
people (see p. 360), but not all the G'it-dzi'°s followed him (see
pp. 360, 366). There is no information available showing in what
villages the divisions of the tribe, like the Gun-hu'°t, which were
mentioned on p. 483, reside; but it is implied that some are found
in several towns.

The pecuharities of the Tsimshian system are due primarily to the
small number of recognized villages and of distinct families and to
the strict division of the whole people into a few tribal groups. The
Haida, particularly the Haida Ravens, dwell on the common descent
of all the members of each side, which is accounted for in mythological
history. In their actual modern conditions the Haida families are
independent units. Among the Tsimshian proper (that is, among
the villages of lower Skeena River) the exogamic group represented a
nnich more highly developed pohtical unit. The head chief of each
of the four groups possessed all the prerogatives of the whole group
and was its highest representative. Among the Haida his functions
did not extend beyond that part of the family represented in the
village commimity.

Owing to the greater independence of the Haida famiUes, each has
its own set of crests. Among these a few are common to many of
them. Tlie majority occui-s only once or twice as the property of a
certain family. According to the available information, isolated
cr&sts are not ]:)rorainent among the Tsimshian. It seems rather that
two or three subdivisions of an exogamic group ma} have slightly dif-
ferent crests, and that an individual belonging to one of the subgroups
is free to acquire by a potlatch the right to use any of the crests of
his subgroup except the highest ones, that are reserved for the chief.
Owing to the small number of the subgroups and the similarity of
their crests, there are only a few crests that are not common property
of the whole exogamic group.

Among the Thngit the number of crests belonging to each family is
small. ^

' Swanton 4, p. 415.

528 TSIMSHIAN MYTHOLOGY [eth. axn, .'!!

When we disregard the isolated cr6sts of the Haida, there remain
a very few that are common to most families of each side. These
may be considered the oldest crests.'

Among the Tsimshtan the most highly speciahzed crests — such as
the scalp with fins, abalone bow, etc. — may be considered as of recent
origin. Their names indicate that they are ornaments, and show that
they can be nothing but ci'ests.

In the tales accounting for the acquisition of crests the modern
rules of hereditary transmission are not regarded. Leonhard Adam
has already called attention to this fact.- I am inclined to see the
explanation of this condition in the circumstance that crests are new,
and may therefore be used as presents to be given by the chief of one
exogamic group to another. In the same way as in historical times
Chief Dzeba'sa of G"it-qxa'la presented his Haida friends with new
crests, thus showing his greatness, so the supernatural beings gave
their crests to their sons or to their daughtere' sons. I believe we
should see in this simply an expression of the interest of .the father in
the welfare of his son or grandson, not an indication of the develop-
ment of paternal succession.

Combining the whole evidence here presented, I think we must say
that no safe proof of the origin of exogamy by the junction of two
tiibes can be given; that the probabilities are rather in favor of a
reduction of the number of exogamic units. Historical events have
led to a twofold subcUvision: on the one hand, the exogamic groups
developed by the accession of bodies of outsiders which continued
to retain their names; on the other hand, the exogamic groups, in-
cluding these subdivisions, tended to spUt up into several \'iUage
communities when the number of inhabitants of the old village
became too large, so that the same group with its subdivisions was
found in several villages. The sets of names for the two kinds of
subdivisions are different among the Tsimshian, so that the two prin-
ciples of division can readily be recognized. Among the TUngit and
Haida, on the other hand, both groups seem to have been designated
by terms of the same kind, with the result that the sets of names de-
veloping by accretion can not readily be recognized. The character
of the groups, however, is revealed in part at least by their crests and
by the crest myths.

Dr. Swanton, in discussing his theory of the native origin of
the Raven group of the Haida as opposed to the foreign origin of the
Eagle group, calls attention to the fact that the supernatm-al beings
of the Haida belonged almost exclusively to the Raven side. I
think this may be explained in a different manner. Most of them

> L. Adam (p. ISS) misunderstands me if he thinks that my remark that these reflect the ancient organiza-
tion means that they represent each one exogamic imit. \\Tiat I mean is that each side had these as its
o'.dest crests,— the G-Jt'i'ns, eagle and beaver; the Raven, Idller whale and grizzly bear.

' Adam, p. 193.

BoAsl TSIMSHIAN SOCIETY 629

are personified dangers of the sea. These are abnost all associated
with the Raven side, because the Idller whale is their symbol and at
the same time the most prominent crest of the Ravens.

There is one point in the organization of all these tribes that deserves
further mention . The villages are generallj' described as belonging to a
certain exogamic group. This would mean that all the houses were the
property of members of one group, and probably also of one of its sub-
divisions. In describing the organization of the family (p. 426) I have
stated that married sons generally live with their fathers, and later on
return with their wives to her parents, which, in the case of cross-cousin
marriage, would locate the yomig man in his uncle's village. It must
therefore be recognized, that, even if in early times the houses were the
property of membere of one exogamic group oidy, nevertheless a great
many families of other groups must have Uved in the same village.
Furthermore, Haida stories refer frequently to the relations between
uncle and nephew in such a manner that the two must be supposed
to live in the same village. Nevertheless there is ample evidence
showing that the yoiuig married people Uved with the young man's
parents. I have also pointed out that in a few cases at least the
chief's house in the Tsimshian village stood in the middle, and the
houses of his brothers in-law on both sides. It seems quite certain,
that, even if villages were the property of a single exogamic group,
villages of different groups stood very near togethei', sometimes on
opposite sides of a river. It seems to me likely that the conditions
may have been the same as among the Kwaldutl, where a continuous
village site is divided into sections, each being the property of a sub-
flivision of the tribe. Under present social conditions, an absolute
separation of the exogamic groups in distinct villages would seem to
be almost impossible.

Finally a few words on the question whether the modern crests are
degenerate forms of totems. In this connection we must remember
that none of these tribes possesses any authentic well-recorded tale
that accounts for the origm of the exogamic groups, excepting the
obscure remarks in the Tsimshian Gau'o tale which I quoted on p. 524.
There is no tale of descent from the eponymic animal, where such an
animal exists. To the Indian the exogamic group and its name are
imits that have always been in existence. Swanton quotes a remark
made by a Masset Indian, that Raven was the grandfather of the
Raven side;' and that Raven and Eagle are considered as grand-
fathers of the two sides, - but no myth is on record that wiU allow us
to interpret these statements.

I pointed out in 1898 ^ that there is a marked difference in this
respect between the three northern tribes and the Kwakiutl, in so

1 Swanton 2, p. in. ' Ibid., p. 104. » Boas 1, 1898, p. 674.

50633°— 31 ETH— 16 34

530 TSIMSHIAN MYTHOLOGY [eth. ann. 31

far as some of the ^UE^me'mut (that is, kinship groups forming sub-
divisions of tribes) are considered as descendants of an ancestor who
appeared ui animal form, hke the thunderbird which flew down from
the sky and became the ancestor of the G'i'g'ilgam of the Nimkish
tribe.* In fact, in many cases these groups derive their descent from
an ancestor who came down from heaven. Sometimes it is stated
expMcitly that he took off his mask and became an ordinary person.
Besides these, other tales are found in which the characteristics of
the ^nE^me'mut are described as due to encounters of some of their
ancestors with supernatural beings or animals, — events that are of
the order of the acquisition of guardian spirits.^ The crests of the
northern tribes are, so far as we have definite information regardmg
their significance, throughout commemorative, — either commemora-
tive of experiences of a whole tribe, like that of the Thngit Nanyaa'yi'
or that of the Tsimshian Eagles,* or, more frequently, commemorative
of events in the hfe of a single ancestor.

I have discussed the types of the Tsimshian crest stories on pp. 411
et seq. Lengthy details in which the crests are given as presents by
the supernatural powers are rather prominent. These tales are
similar to those describing the initiation of shamans (see p. 473) and
of members of secret societies of the Kwakiutl. My impression is
that these types of crest tales are not as common among the Haida
and Tlingit as they are among the Tsimshian. AU of these partake
distinctly of the religious quahty of the tales describing the acquisi-
tion of a guardian spirit. I still adhere to my opinion expressed at a
previous time (see p. 515), that the origin of these crests is due to a
sociahzation of the guardian-spirit idea. The more important and
sacred the detail of the acquisition of the crest in the social life of the
group, the more strongly marked is also the religious attitude towards
it. So far as I understand the point of view of the Northwest coast
Indians, rehgious respect is not shown to the crest, but refers entirely
to the supernatural being that bestowed the crest.

Birth, Marriage, and Death

A woman who is with cluld is not allowed to eat tails of salmon,
otherwise the confinement would be hard. She must rise early in
the morning, and leave the house before any of the other occupants
leave it. Before the child is born, the father must stay outside his
hoiise, and must wear ragged clothing. After the child is born, he
must abstain from eating any fat food, particularly porcupine, seal,

1 Boas 13, p. 82.

3 1 collected information on these subjects in the year 1900 in connection with the worli of the Jesup North
Pacific Expedition; but up to this time, owing to causes over which I have no control, it has been impossible
to publish the data.

3 Swanton 5, p. 231.

* Present publication, p. 270.

BOAS] TSIMSHIAX SOCIETY 531

and whale. The mother is confined in a small house or in a separate
room.

Numerous ceremonies must be observed when girls reach matiuity.
Wlien about tliirteen or fourteen years old, they begin to practice
fasting, eating in the afternoon only, as a very severe fasting is pre-
scribed at the time when they reach maturity. It is believed that
if they have any food in their stomachs at this time, they will have
bad luck in all the future. They must remain alone and unseen in
their room or in a hut for ten days, and abstain from food and drink.
For four days they are not even allowed a drop of water. For a
fortnight the girl is not permitted to chew her own food. If she
desii'es to have two or three boys when married, two or three men
chew her food for her; in the other case, two or three women. At
the end of this fasting they are covered \\-ith mats and held over a
fire. It is believed that by this ceremony her cliildren are made to be
healthy; if it were omitted, they would die, even if they should grow
up to be a few years old. The girl is not allowed to look at fresh
salmon and olachen for a whole year, and has to abstain from eating it.
Her head is always covered with a small mat, and she must not look
at men. She must not lie down, but always sit propped up between
boxes and mats. Her mother's family give a great feast and many
presents to her father's family. At this feast her ears are perforated,
and she is given ear-ornaments. When a chief's daughter reaches
maturity, she is given a jade pebble, wliich she must bite until her
teeth are completely worn down in the middle. Wlien the festival
was held, slaves were often given away or killed.

The perforation of the ears is repeated on later occasions; and every
time a new hole is made, a new festival is celebrated.

In 1894 the marriage ceremonies of the Nisqa'^ were described to
me as follows: When a young man desires a j-oung girl for liis Avife,
he sends a certain amount of property as purchase price Qiana'qs)
to her parents. If the siutor and the amount of property are accepta-
ble to them, they send word to liim, stating that they accept his suit.
Then the young man takes a nmnber of slaves, who accompany liim.
They are called lu-t!a'mxsgut ("always close to him"). They arm
themselves, and the young man embarks ^nth them in a canoe and pad-
dles to the bride's house. As soon as her clan relatives see them coming",
they arm themselves with clubs and stone hammers, and rush down
to the landing-place. They break the canoe, and try to drive off the
companions of the young man. They fight seriously, and sometimes
one of the lu-t!a'mxsgut is killed. This foretells that the couple will
never part. After the fight is over, the bridegroom and his com-
panions are carried into the bride's house. Then her friends strew
on the companions of the bridegroom eagle do\ra, which is kept in a
bag made of sea lion's intestines. Her father puts on his headdress

532 TSIMSHIAK MYTHOLOGY t^TH. ans. 31

and dances, while her friends sing. Then a feast is given, during
which the young man pays the remainder of the purchase money.
In the evening the girl's clan relatives give a considerable amount of
property to the bridegroom (lu-lcHnd'm) , which he distributes among
liis own clan relatives according to the amount which they have con-
tributed to the pun^hase money. Her father and brothers give the
groom a new canoe in place of the one which was broken in the
morning. Then the bride is carried down to the canoe, and she de-
parts ^nth her husband to his village, where they live. If the groom
belongs to the same ^-illage, the couple often stay with the girl's
parents.

A woman, when drinking for the first time after marriage, must
turn her cup four times in the direction in which the sun moves, and
drink very little only.

Mr. Tate describes the marriage customs as follows:

"A head chief of the G-it-q!a'°da,' who lived at the time before the
tribes were dispersed after the Deluge, made the law that if any of the
young people wanted to marry, they should not know about it until
their parents had agreed among themselves. The mother of the young
man would go to the mother of the young woman and tell her that
her son wanted to marry her daughter. Then the mother of the
young girl would reply that she would consider it; and the young
man's aunts would go to the young woman's aunts and tell them that
their brother's son wanted to marry their brother's daughter; and
the young woman's aunts answered that they would consider it for
a while. The cousins of the young man would go to the cousins of
the young woman and tell them that their cousin wanted to marry
their cousin; and the sisters of the young man would go to the sisters
of the young woman and tell them that their brother wanted to marry
their sister; and they answered that they would consider it. Then
the father of the young man went and told the father of the young
gu'l that his son wanted to marry his daughter; and the father of the
girl said that he would consider it. Last of all the uncle of the young
man went and spoke to the uncle of the girl, saying, 'My nephew
wishes to marry your niece.' Then the uncle of the girl said,
'Yes, I understand it.'

"Nevertheless the two young people did not know what they
wanted them to do. Now the relatives of the girl met and talked
over the matter ; and when aU were agreed, her uncle sent word to the
uncle of the young man, and said, ' Your nephew shall marry my
iliece.' Then the girl's relatives would appoint a day for the marriage.

"Now the mother of the young man called all the women of her
family to prepare a present for the mother of the young woman; and

' See p. 250.

iioAK] TSIMSHIAN SOCIETY 533

the uncle of the yoimg man called together all his relatives and ga\c
a present from them to the relatives or uncles of the young woman;
and the father of the young man took a present to the father of the
woman and gave him valuable presents — a large canoe, slaves, costly
coppers, also boxes of crabapples mixed with grease, boxes of cran-
berries, and boxes of dried berries niLxed with grease, and all kinds
of food. Then the marriage was celebrated. The relatives of the
young man assembled and took a large elk skin by its four corners.
They went to the house of the father of the girl, spread the elk sldn,
and the young woman sat down on it. Then the four strong young
men Ufted it up and carried her to the house of the young man's
father, where the young man was. seated in the rear of the house.
They set her down on liis left side. This was the first time that they
saw each other.

" The young woman put on her head a band of soft white raccoon
skin. She wore large abalone shells in her ears and in her nose.
She wore garments of marten skin, and had her hat pulled right down
over her eyes and over her cheeks to keep herself from looldng around,
lest she laugh during the wedding. The young man also put on his
helmet set with abalone shells, and pulled it right down over his eyes
to keep himself from looking around until the end of the marriage
ceremony. The father of the young man invited the relatives of
his son. He told them how many elk skins, how many boxes of grease,
crabapples, cranbei'ries, and bundles of dried berries, he needed. Then
all the relatives of the young man agreed to have a great wedding
celebration to be given to the people of the village. On the following
day they made a great feast. The bridal couple remamed seated in
front of the large fire and kept their eyes on the fire. They did not
speak a single word as long as the guests were in the house. The
guests looked at the bridal couple wliile the festival was going on.
As soon as the meal was ended, the chief said, 'Now, my people, I
wish all of you to have a good time and to enjoy yourselves. Try
to make the bridal couple laugh. You may try them for three days.'

" Then all the guests came forth with their wooden dishes filled with
three Idnds of food, which they carried to tlieir own houses. Then
they came back to the bridegroom's house and did all they could
trying to make the couple laugh, but they kept their eyes on the fire.
This has been the marriage custom tlu"ough all generations. If the
bride or bridegroom move their eyes from the fire or smile when
they see the young people dancing or when they hear them
laugh and shout for joy, somebody beats the drum; and every one
would laugh if a woman or man should move the eyes or smile. Many
old people kept watch of the faces of the couple to see if their eyes
moved or if they smiled.

534 TSIMSHIAX MYTHOLOGY [eth. an.n. 31

"The marriage of those who do not move their eyes or smile while
the people are playing will last until theu- hves end.

" When the three days were almost ended, the chief ordered his serv-
ants to bring water in a large bucket. The servant took the bucket to
the brook behind the village and took water from it. He brought it to
the chief, and the chief asked the young woman to open her mouth
and drink all the water out of the bucket before the whole assembly.
If she did as the chief told her, and di-ank all the water out of the
bucket, the chief would say, ' Go away, and wander about away from
my house ! You are not fit to be married to any one ! ' This brook
Is stiU I'unnLng, and no single man or single woman should drink of
it, else they will not marry until the end of their lives. It is said
that the lake at the head of the brook is full of all kinds of frogs, scor-
pions, lizards, and locusts. Therefore nobody drinks out of that
stream up to this day."

Burial

After a death has occm-red, the relatives of the deceased have their
hair cut short and their faces blackened. They cover their heads
with ragged and soiled mats, and go four times around the body,
singing mourning-songs. They mUst speak but little, confining them-
selves to answering questions, as it is believed that otherwise they
will become talkative. Until the body is buried they must fast,
eating only a very little at night. Women of the exogamic groups
to which the deceased did not belong— ^particularly of his father's
group — act as wallers, and are paid for their work, the whole group
of the deceased contributing to the payment. InwaiUng, the women
must keep their eyes closed. The body hes in state for a number of
days. It is washed immediately after death, placed upright, and
painted with the crest of the clan. His dancing-ornaments and
weapons are placed by his side. Then the body is put into a box,
which is tied up with lines made of elk skins. These are furnished
by the group of the deceased, and kept as a payment by his father's
group. According to information given to me in 1888 at Port Essing-
ton, the bodies, except those of shamans, were bm-ned. The box is
placed on the funeral pile, the hnes of elk skin are taken oflp and kept
by the father's group. A hole is cut in the bottom of the box, and the
pyre is hghted. Before all is burned, the heart is taken out of the
body and bmied. It is beUeved that if it were burned, all relatives
of the deceased would die. The father's group, besides receiving the
lines, are paid with marmot skins and blankets.

According to Mr. Tate, the inner organs of chiefs were removed
from the body and cremated, while the body was preserved for some
time before being deposited in the grave-box, which was placed on a
tree. On the whole, this statement seems more plausible, because
it agrees with the statement contained in traditions.

BOAS] TSIMSHIAN SOCIETY 535

Mayne (p. 272) writes on this subject as follows:

At Fort Simpson it appears to be the regular custom to burn the dead, but this is
departed from in some cases; for Mr. Duncan mentions witnessing a funeral there from
the Fort GaUery. He says: "The deceased was a chief's daughter, who had died sud-
denly. Contrary to the custom of the Indians here (who always burn their dead),
the chief begged permission to inter her remains in the Fort Garden, alongside her
mother, who was buried a short time ago, and was the first Indian thus privileged.
The corpse was placed in a rude box, and borne on the shoulders of four men. About
twenty Indians, principally women, accompanied the old cliief (whose heart seemed
ready to burst) to the grave. A bitter wailing was kept up for three-quarters of an
hour, during which time about seven or eight men. after a good deal of clamor (which
strangely contrasted with the apparent giief of the mourners), fixed up a pole at the head
of the grave, on which was suspended an Indian garment. At the head of the mother's
grave several drinking-vessels were attached, as well as a garment."

He also says (p. 272):

In the case of a chief it is also customary to paint or carve his crest on the box in
which his bones lie, or to affix it on a large sign board upon a pole or neighboring
tree. Mr. Duncan says that if the crest of the deceased happens to be an eagle or a
raven, it is usual among the Northern Indians to carve it in the act of fi>dng — the bird
being affixed to the edge of the box with its wings spread, so that it appears to a passer-by
as if just about to leave the coffin; and he (Mr. Duncan) very naturally asks whether
this may come of any knowledge of a resurrection of the dead among the Indians.

On page 294 the following description is given:

\\Tien a person dies, except in the case of a slave, very great lamentation is made by
sur\'iving friends. Their mourning lasts for several days. A few days ago, I saw a
poor woman in the bush, at some distance behind the camp. She was sitting with
her face toward the stump of a tree, and continued her bitter wailing for a long time.
This is the second instance I have seen of this kind. Occasionally, moiuners may be
seen going about the beach. Only lately I saw a woman coming away from a house
of death. She proceeded along the beach to where another tribe is settled, and con-
tinued her woeful cry all the way. Persons whom she passed took no notice whatever
of her; it seemed no tiling strange to them.

Soon after death the corpse is conveyed away in a canoe to a distant part of the
beach, and there burned to ashes. Mourners accompany it, and they make the air
to ring with their piercing cries all the time the body is consiuning. The ashes are
collected and placed in a little house appointed to recei-i-e them.

A slave, after death, is at once placed in a canoe and thro^i-n into the harbor, without
any sorrow being expressed.

The nearest relatives mourn for a whole year. Some time after
the burial a memorial post is erected and a memorial festival cele-
brated.' If many members of one family die in quick succession, the
sm-vivors lay their fourth fingers on tlie edge of the box in wliich the
corpse is deposited, and cut off the first joint, "to cut off the deaths"
(ig'idi-qfo'dz). The bodies of shamans are biu-ied in caves or in the
woods.

A widow or a widower must not marry again imtil four years have
passed after the death of the consort.

1 Compare Boas 1, 1895, pp. 569 et aeq.

536 TSIMSHIAN MYTHOLOGY [bth. ajjs. 31

I was given the following information regarding burial customs
of the Nass tribe : •

The burial is attended to bj' members of the exogamic group of the father of the
deceased, who are paid for their services. Four or five men bend the head of the body
down and his knees up. Thus he is placed in a box. Chiefs lie in state for some
daj's, while others are buried without delay. The people burn food and clothing for
the deceased, sajing that it is intended for him; else the ghost would trouble them.
Then they cut wood for a pyre; the box is put on top of it and it is burnt. The body
is poked with long poles in order to facilitate combustion. ^\"hen it biu^ts and gas
escapes, they believe they hear the voice of the ghost. Men and women sit around
the pjTe and sing all the cradle-songs of the clan which are contained in their legends.
The remains are put into a small box and placed on a tree. Cottonwood trees are
often selected for this purpose. The body of the shaman is also burnt.

Some time after the biuial the son or nephew of the deceased erects a column in
his memory (ptsan).

War

War customs of the Tsimshian are well illustrated by the war
stories given on pp. 355 et seq. Attention may be called particularly
to the buUdiug of stockades (p. 371), the treatment of prisoners
(p. 364), to the position of the chief who o^vned weapons for all his
warriors (p. 365), and to the methods of makmg peace (pp. 377 et
seq.), which are evidently the same as those of the Tlingit.^

I wUl append here a few notes on war customs recorded by Mr. Tate:

Wlien the enemies saw among those killed in battle people of their
own clan, who were recognized by the crests they used, they would take
off helmet and armor and put the body in good order; or if a woman
or children were taken captive, those who took them would know that
they were the relatives by the crests tattooed on their chests or on
their hands, and they bought them from those who had taken them
captive and sent them back by canoe with some slave to their own
native home.

If in battle one side won a victory over their foes, they cut off all
the heads of those killed and took them away and left the bodies
where they were; and when they camped at some place, they took
off the scalps from the heads and left the skulls on a fallen tree.
When their own people came and saw aU those killed lying on the
ground, they gathered the bodies, and every man knew his own
relative's body by the crest on the tattooed hands; and each exogamic
group piled up its own relatives' bodies and burned them all; and
when they retiu-ned to their own home, each group assembled in their
own house, and they sang their mourning-songs on the same evening
when they retm-ned from biu"ning the bodies.

Another custom is this: If a man wanted his son to be a powerful
warrior, as soon as the child was born, the father took it, and skinned

■ Boas 1, 1895, p. 573. 2 See Swanton 4, p. 451; 5, p. 128.

I-.OAS] TSIMSHIAN SOCIETY 537

an otter and put the infant into the otter skin, and tied each end of
the skin so that no water could enter it. Then he put the otter sldn
into the sea on the beach. When the father saw the child struggling
in the otter skin, he went out to the water, took it, and untied it.
Then he took the child out. When the child was four years old, the
father would kill a wolf and take out the heart. He gave it to the
boy to eat raw. The father would also . kill a wolverene, take out
the heart, and give it to the child to eat raw. Then he took a bee
and let him eat it whole. lie also killed a porcupine, took out the
heart, and gave it to the cliild to eat raw. When the child had grown
up to be a man, he would not fear any one; and he would be brave
in battle, like the grizzly bear or some other terrible animal, and ho
would not die early.

The Potlatch

In the preceding remarks I have had to refer repeatedly to the
potlatch, the ceremonial distribution of property, which plays a
most important part in the Ufe of the Northwest coast Indians. An
essential fsature of the Tsimshian potlatch and of that of the tribes
farther to the south is the opportunity it gives for the public announce-
ment of events that are important for the social standing of the indi-
vidual. The public announcement gives the legal claim to the social
advance made at the time; and the higher the honor claimed, the
wider must be the circle of witnesses or the degree of publicity.
The first naming of childi-en, and the first steps in their social prefer-
ment, are therefore confined to the mother's relatives; or, when
services have been rendered to the individual by the father's family,
the father's relatives are also invited. At this time the services in
question are pubUcly rendered and pubUcly paid for. At the same
time the recipients of payment are feasted. At more important
events all the people of the village are invited ; on still greater occasions,
all the nine Tsimshian tribes; and on the most important occasions,
also members of outside groups, even those of alien speech. In a
stricter sense of the term, only the great festivals to which outsiders
are invited are callsd potlatches (yd°l-).

By means of a potlatch, particularly by the destruction of property
during a potlatch, a loss of prestige, owing to untoward accidents or
to objectionable actions, could be made good. Mayne says in regard
to this (p. 295) :

It is astoniahing what they will do or suffer in order to establish or maintain dignity.
Yesterday a young man fell down and cut himself a little with an ax. On arriving
home, Ills father immediately announced liis intention to destroy some property,
which was to save his son from any dfsgrace attached to the accident. When a few
people or friends were collected to witness the brave act, the father would carry out
his vow, with no small show of vanity.

538 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

Also (pp. 284-285):

Sometimes slaves have to be sacrificed to satiate the vanity of their o\vners, or take
away reproach. Only the other day we were called upon to witness a terrible scene of
this kind. An old chief, in cool blood, ordered a slave to be dragged to the beach,
murdered, and thrown into the water. His orders were quickly obeyed. The victim
was a poor woman. Two or three reasons are assigned for this foul act: one is. that it
is to take away the disgrace attached to his daughter, who has been suffering some
time from a ball wound in the arm. Another report is, that he does not expect his
daughter to recover, so he has killed his slave in order that she may prepare for the
coming of his daughter into the unseen world. I think the former reason is the most
probable.

These great potlatches required much preparation, since they
occupied much time, and the host had to collect vast quantities of
food and much property. In tliis he was assisted by his whole tribe,
who went hunting and fishing for Mm, and who gave to the chief and
to his wife property that they either owed him or which he repaid to
them later on. All such advances were repaid with liigh interest.

It seems that a great potlatch was announced tliree years in ad-
vance, and that messengers were sent each year to extend invitations
and to announce the time when the guests were expected. The
messengers who carried the invitations seem to have been sent out
after a smaller feast and potlatch given by the chief. Mr. Tate says:

"When the chief's counselors agreed that a great potlatch should
be given, the young attendants invited the chief's tribe to a feast, in
the course of which he announced his intention. The tribe gave
their consent. Then tlie chief counselor, and after him the other
counselors, promised tlie chief to assist him. During the first year
they provided him with the means to give feasts. During the second
year they contributed food for feasts of still greater importance. In
the tliird year the guests invited from foreign tribes arrived. The
chief counted his property, —hundreds of elk sldns, coppers, slaves,
and canoes. His messengers and attendants stood on the property,
which was pUed up in the house. Tlien tlae chief called his first
attendant by name. He came in with his whole family, — maternal
uncles, brothers and sisters, sons and daughters.' They carried in
all kinds of property. The attendant liimself would stand at the
door, wearing his most important crest. Then he counted his prop-
erty, and gave one-half of it to the chief, while he kept tlie rest to be
distributed. Then the next attendant was called in tlie same way,
and the same procedure was repeated. At this time tlie attendants
might also bring in their own children and use the opportunity to
give them liigher names. After all the chief's attendants had brought
in their property, they distributed the one-half that tliey retained
among the attendants of the visiting chiefs.

I Perhaps this ought to read, "nephews and nieces," because it is stated afterward that sons and
daughters might be advanced in position at this time.

boas]

TSIMSHIAX SOCIETY

539

"On the following day the attendants of the host in\dted the
attendants of the visitmg chiefs to a feast to be given on the beach.
They carried down boxes of oU, crabapples, cranberries, and other
kiniis of food. Each man took a large wooden ladle wliich was filled
with lood, and these were distributed among the tribes that were
sitting according to their rank on tlie beach. The guests received
the food in very long narrow dishes (nearly two meters long, about
half a meter wide, and five to ten centimeters deep). They carried
the food home."

A few years ago Mr. Tate wrote about the same subject as follows:
"In the third year, at the appointed time, all the guests would come.
Some tribes would come in five or six canoes, and ten or eleven tribes
were invited. Some of the larger tribes even had from ten to thirteen
canoes. They all arrived at one time m front of the house of the
great chief; and before the canoes reached
the shore the princesses and the chieftain-
ess would dance down from the chief's
house toward the canoes. Then the leader
of the dancers took his supernatural power
and threw it toward the guests m the ca-
noes. Then all the people in the canoes
began to dance, and some one among them
caught the suijernatural power that made
them dance, and threw it back toward the
shore. The dancers on the shore caught it
and went back to the chief's house. Then
all the guests came ashore, and the chief be-
gan to dance. He used various kinds of
masks (fig. 22). Each mask had a song
for itself; and after each dance the clown
would make a speech. The singers staid
when the chief's dances ended.

Fig. 22,

with haliotis

until the next
Then they had a great feast. The
people of the head chief took a large wooden spoon filled with oil
and handed it to tlie people of each tribe, who had to eat all the
oil that was in the wooden spoon. On the following day another
great feast was held, which was given to all the visiting tribes; and
each tribe was seated accordmg to rank, by itself, on the beach.
The people of the head chief would fill a canoe seven or eight fathoms
long with dried berries which were soaked, or with red berries mixed
with grease. Some rich families had two large canoes filled right up,
and so on. On the fourth night of the gathering, the head chief gave
a dance called the throwing-dance. Then each chief of the visiting
tribe danced with his own mask. He danced with his dancing-gar-
ment, his carved headdress inlaid with abalone shell and set with sea-

540

TSIMSHIAN MYTHOLOGY

[ETH. ANN. 31

lion bristles (fig. 23), the welcome rattle (fig. 24), and the dancing-
apron set with the bills of the puffui (fig. 18, p. 66), and with leg-orna-
ments. During the dance each chief caught his supernatural power in
the air, went to the chief's son, holding the power in the palms of his
hands, and threw it into the chief's child or his niece or nephew. All
the invited chiefs threw their supernatural powers in the same evening.
When the chiefs were called, they were called by
their supernatural names (see j). 51-3).

"The dances did not end until it was nearly
daylight, and all the princes and princesses had
received supernatural powers and become dan-
cers. Therefore after four days had passed, the
children all had dances; and while they were
dancing, the father would kill a slave or give
away much property, or some would break a
costly copper. When the tlii'owing-dance was
ended, the head chief paid each of the dancers
three or four elk skins. If there were seven or
ten children among a chief's clan relatives, then
each chief would have his dance seven or ten
times, once for every one of these princes or
princesses.

"On the following day all the invited chiefs
went into the house of the head chief, accom-
panied by their wives and their tribes and by
the chief's children.

"At this time the chief called in the head man
of each clan of his tribe, who would come
with all his clan relatives and with much prop-
erty, such as coppers, slaves, canoes, or elk skins,
wliich he would give to the chiefs. Each exo-
gamic group (or clan '<) was thus called singly.
After all the property had been assembled, the
counselors and the thief would determine how
much each of the invited chiefs was to receive.

" When all the guests had assembled, the head
chief brought out first his expensive coppers, and
all the property was counted in the following
form: '32 slaves, come forth! 103 canoes, come forth! 34 elk skins,
come forth! 28 score and 5 large bags of berries and boxes of oil
come forth! 4 score and 6 carved trinkets, come forth!'

"During this time the head chief wore on his head his highest crest
hat, and he proclaimed to his guests that nobody else should wear
this hat except himseh; and durmg the time while the presents were
counted they sang the mournmg-song belonging to the crest.

Fig. 23. Head-mask attached
to frame sot with sea-lion
bristles, and with trailer or-
namented with weaselskins.

BOAS]

TSIMSHIAN SOCIETY 641

"On the following day all the property was given away bj^ the chief
to his guests. Then the sister or the mother of the head chief gave
presents to the women of the tribes — marten-skin garments, aba-
lone ear-ornaments, scores of carved maple dishes, scores of large
horn spoons, and many other thmgs besides. This was to help her
brother wearmg the crest hat. For this reason the crest hats were
called a certain amount of property, according to the amount given
away at the potlatcli."

In potlatches the valuable "coppers" were also bought and sold,
or broken to express the chief's lavish disregard of the distinction of
values. For the same i-eason slaves were killed and canoes broken.

In feasts a fixed order of procedure was adhered to. The people sat
in regular order. The hosts would sit on the right-hand side of the
house or in the middle of the house; the guests, on the sides. Women

Fig. 24. Chief's rattle.

sang, accompanying the dancers. They were seated m rows on a
platform in the rear of the house. Mr. Tate continues:

"The women were dressed in beautiful garments, with earrings of
costly abalone shells, and faces painted red and black, with eagle,
down on their heads. The princesses of the chief tainess would sit
on the floor; and one particularly capable man, who was the time-
keeper, stood m front of the women, his face toward the singers, with
his baton in his hand. The women would move in swinging motions
like the waves rolhng on the sea. The people who came in would do
all they could to try to make the women on the platform laugh. Thej^
kept up the dancing untU midnight, and on the following morning
food was given to the guests. On the following day only the men
would dance, and afterwards women only woidd dance." ^

Great potlatches are also given after the death of a chief or other
persons of high rank. "Wlien a great chief or a chief's mother dies,"
says Mr. Tate, "the members of his exogamic group from all the
tribes gather and help to pay the expenses. They bring coppers and
other property to honor their dead relative."

1 See also pp. 355 et seq., pp. 377 et scg.

542 TSIMSHIAN MYTHOLOGY [eth. anm. 31

Mayne (pp. 263-265) describes the ceremonies of a lesser feast
according to Duncan :

They are very particular about whom they invite to their feasts, and, on great
occasions, men and women feast separately, the women always taking the precedence.
Vocal music and dancing have great prominence in their proceedings. Wlien a person
is going to give a great feast, he sends, on the first day, the females of his household
round the camp to invite all his female friends. The next day a party of men is sent
round to call the male guests together. The other day a party of eight or ten females,
dressed in their best, with their faces newly painted, came into the fort yard, formed
themselves into a semicircle; then the one in the center, with a loud but clear and
musical voice, delivered the invitation, declaring what should be given to the guests,
and what they should enjoy. In this case the invitation was for three women in the
fort who are related to chiefs. On the following day a band of men came and delivered
a similar message, inviting the captain in charge.

These feasts are generally connected with the giving away of property. As an
instance I will relate the last occurrence of the kind. The person who sent the afore-
mentioned invitations is a chief who has just completed building a house. After
feasting, I heard he was to give away property to the amount of 480 blankets (worth
as many pounds to him), of which 180 were his own property and the 300 were to be
subscribed by his people. On the first day of the feast as much as possible of the
property to be given him was exhibited in the camp. Hundreds of yards of cotton
were flapping in the breeze, hung from house to house, or on lines put up for the
occasion. Furs, too, were nailed Tip on the fronts of houses. Those who were going
to give away blankets or elk skins managed to get a bearer for every one, and exhibited
them by making the persons walk in single file to the house of the chief. On the
next day the cotton which had been hung out was now brought on the beach, at a
good distance from the chief's house, and then run out at full length, and a number
of bearers, about three yards apart, bore it triumphantly away from the giver to the
receiver. I suppose that about 600 to 800 yards were thus disposed of.

After all the property the chief is to receive lias thus been openly handed to him, a
day or two is taken up in apportioning it for fresh owners. When this [sic] done,
all the chiefs and their families are called together, and each receives according to
his or her portion. If, however, a chief's wife is not descended from a chief, she has
no share in this distribution, nor is she ever invited to the same feasts with her hus-
band. Thus do the chiefs and then- people go on reducing themselves to poverty.
In the case of the chiefs, however, this poverty lasts but a short time ; they are soon
replenished from the next giving away, but the people only grow rich again according
to their industry. One can not but pity them, while one laments their folly.

All the pleasure these poor Indians seem to have in their property is in hoarding
it up for such an occasion as I have described. They never think of appropriating
what they gather to enhance their comforts, but are satisfied if they can make a display
like this now and then; so that the man possessing but one blanket seems to be as
well off as the one who possesses twenty ; and thus it is that there is a vast amount
of dead stock accumulated in the camp doomed never to be used, but only now and
then to be transferred from hand to hand for the mere vanity of the thing.

There is another way, however, in which property is disposed of even more foolishly.
If a person be insulted, meet ^vith an accident, or in any way suffer an injury, real or
supposed, either of mind or body, property must at once be sacrificed to avoid dis-
grace. A number of blankets, shirts, or cotton, according to the rank of the person,
is torn into small pieces and carried off.

boas] tsimshian society 543

Religion

In the religious beliefs of the Tsimshiaii, Heaven plays an important
role. He watclies the acts of mankmd, and sends down helpers
called nExnS'x. Practically any natural object may be a nsxnd'x,
but ia tales the most important ones are shining youths, strokes of
lightning, and animals. The term UExno'x designates anything
mysterious. It is the supernatural helper as well as the whistle used
in dances. It is the being prayed to for help, as well as the sleight-
of-hand trick of the dancer.

Heaven rules the destinies of mankind; has taught man to distin-
guish between good and bad, and given religious laws and institutions.
Heaven is gratified by the mere existence of man. He is worshiped
by ofiferings and prayer, the smoke rising from fires being especially
agreeable to him. Murderers, adulterers, and those who behave
foolishly, talking to no purpose, and maldng noise at night, are espe-
cially hateful to him. He loves those who take pity upon the poor,
who do not try to become rich by selling at high prices what others
want. His messengers, particularly Sun and Moon, must be treated
with respect. Man makes himself agreeable to the deity by cleanli-
ness. Therefore the people must bathe and wash their whole bodies
before praying. For the same reason they take a vomitive when
they wish to please the deity well. The juice of the devil's-club
{FaUia horrida) is particularly effective. They fast, and abstain
from touching their wives, if they desire their prayers to be successful.
They offer everything that is considered valuable — eagle down, red
paint, red-cedar bark, food, elk skin, lines, etc. The offering is burnt.

The Tsimshian do not always pray to Heaven directly, but far
more frequently to the helpers. Thus they pray in a general way
to the TiExnd'x —

Nsxno'x, riExnd'x, SEm'd'g'id, SEm'a'g'id, gam-gd'dEn! A'yEn t'in
xs-payd'nElcsEnlE'rEnt. NExn6'x,gam-gd'den! ("NExno'x, UExno'x!
Chief, chief! have pity upon us! else there will be nobody to smoke
under you! NExn6'x, have pity upon us!")

Or, praying for fair weather, they say —

Nsxno'x, UExno'x, SEm'd'g'id, SEm'd'g'id, gam-gd'dEn! tgi-ne'" wal
lE'rEutnE-SE-g'a'dEnt. Man-sd'lc'a si'°nt, ada mE-t.'o ts.'dnt! ("Nex-
n6'x, nExno'x! Chief, chief ! have pity upon us! Look down and see
what those under you whom you made are doing! Pull up thy foot
and sweep off thy face ! " ' )

The following is a prayer for calm weather:

Lu-SE-g'a nob-ksE-nd'lgEnt, SEm'd'g-td, dEin wul g'a'Tcsst ("Hold in
thy breath, chief, that it be calm!")

1 "Pull up thy foot" is equivalent to "stop the rain;" "sweep off thy face," to "take away the
clouds."

544 TSIMSHIAN MYTHOLOGY [eth, ann. SI

Before eating they bum food. Having done so, they pray —

Wa, SETn'd'g'id, dEm gd'hen gwa'a xpiyd gd'hsme", da wd'l mdnd
gwa'aydawd'lmnndgwa'algETane'". Gl'^nsm! (" Here, chief ! Here
is for you to eat, part of our food ! It is all that is left us, it is all
that is left us ! Now feed us!")

In the same way the woman in the legend prays —

Wa, wa, wa, gt'onsm, JiadzEna's! ("Now, now, now feed us, fortu-
nate one!" ')

The dead go to a place similar to that of the living. Our summer is
their winter, our winter their summer. They have everything — fish,
venison, and skins — in abundance. Ideas relating to the future
world are told in the traditions recorded on pp. 322 et seq.

The following tale explains the ideas of the Nass tribe regarding
the future life:^

"Once upon a time the G'ispawadwE'da killed Adina'k-, the chief of
the Wolf group. There was a young man in the same town who
happened to walk toward the graveyard chewing gum. There he
saw a man approaching him, who wore a robe of marten skins.
When he came nearer, he saw that he was no other than the dead
chief. The youth wished to run away, but the ghost overtook him
and asked him for some of the gum he was chewing. The youth
did not dare to hand it to him, and just pushed it out of his mouth.
The ghost took it and turned back. The youth went home, and
after he had told what had happened, he fell down and lay there
like one dead. He had a perforated stone for an amidet, which he
wore suspended from his neck. It was to insure him a long life. His
friends washed the body and put clean clothing upon him. Mean-
while the ghost carried his soul away. They followed a broad trail, and
came to a river. The young man got tired of waiting, and yawned.
Then he heard a noise in the town. A canoe came across to fetch
him. He went aboard, and was taken to the chief's house. He was
sick, and the chief ordered him to be laid down next to the fire. The
chief called four shamans, who were to heal him. They tried to take his
heart out of his body, but they were unsuccessful. They said, "His
breast is as hard as stone." This was because he wore the amulet.
Finally the chief said to the shamans, "Let us give up our efforts.
He is too powerfid; we must send him back." Then he was taken
back to the canoe, and sent across the river. He returned the same
way which he had come: and when he entered his house, life was
restored to the body."

Mayne states, according to Mr. Duncan, the following (p. 295):

The TBimsheeans, I find, believe in two states after death: the one good, and the
other bad; the morally good are translated to the one, and the morally bad are doomed

1 Name of a bird, a nEind'z (see Boas 13, p. 73). « Boas 1, 1895, p. 582.

BOAS] TSIMSHIAN SOCIETY 545

to the other. The locality of the former Ihcy think to be above, and that of the latter
is somewhere beneath. The enjoyment of heaven and the privations of hell they
understand to be carnal.

They do not suppose the wicked to be destitute of food any more than they were
here, but they are treated as slaves and are badly clothed.

WTiat is very strange, they imagine that as the various seasons leave them they ad-
vance to the abode of the wicked. For instance, when the fi.sh get out of the reach of
their nets, they suppose they are then becoming the prey of the wicked beneath.

The idea they entertain of God is that He is a great chief. They call Him by the same
term as they do their chiefs, only adding the word for above — thus, sAimayei is " chief , "
and lakkah "above;" and hence the name of God with them is Shimayet Lakkah.'
They believe that the Supreme Being never dies; that he takes great notice of what
is going on amongst men, and is frequently angry and punishes offenders. They
do not know who is the author of the Universe, nor do they expect that God is the
author of their own being. They have no fixed ideas about these things, I fully
believe; still they frequently appeal to God in trouble; they ask for pity and deliv-
erance. In great extremities of sickness they address God, saying it is not good for
them to die.

Sometimes, when calamities are prolonged or thicken, they get enraged against
God, and vent their anger against Him, raising their eyes and hands in savage anger
to Heaven, and stamping their feet on the ground. They will reiterate language
which means "You are a great slave." This is their greatest term of reproach.

If a special object is to be attained, they believe that by a rigid
fasting they can compel the deity to grant it. For seven days they
have to abstain from food and from seeing their wives. During these
days they have to lie in bed motionless. After seven days they may
rise, wash themselves, comb the right side of the head, and paint
the right side of the face. Then thej^ may look at their wives.
A less rigid form of fasting extends over four days only. To make
the ceremony very successful, their wives must join them. If the
wife should not be true to the husband, the effect of the fasting is
destroyed.

The following behefs and customs are connected with their rehgious
ideas and ceremonies. Twins are beheved to control the weather;
therefore they pray to wind and rain, "Cahn down, breath of the
twins!" Whatever twins wish for is fulfilled: therefore they are
feared, as they can harm the man whom they hate. They can call
the olachen and salmon, and are therefore called SE-wi-Jid'n (' ' making
plentiful").

The olachen is called halEmd'tk (" the Savior") . Certain ceremonies
are prescribed when the first fish are caught. They are roasted on
an instrument of elderberry wood, consisting of a rod about a yard
long, to which a short crossbar is tied near the butt end and which
serves as a handle. Another short crossbar is fastened to the rod
about one foot from its end, and a single twig is fastened to each of
the outer entls of tliis bar. These twigs are bent over and tied to the

1 SEm*a'g-id lax-ha', "the chief of the sky."
50633°— 31 ETH— 16 35

546 TSIMSHIAN MYTHOLOGY [bth. ann. 31

central rod near its tip. The man who roasts the fish on this instru-
ment must wear his traveUng-attire — mittens, cape, etc. Wliile it
is roasting, they pray for plenty of fish, and ask that they may come
to their fisliing-gi'ound. When the fish is turned round, all cry,
"Lawa'!" The fixe must not be blown up. In eating the fish, they
must not cool it by blowing, nor break a single bone. Everything
must be kept neat and clean. The rakes for catching the fish must
be hidden in the house. The fish must not be left outside, but stored
in boxes. The first fish that they give as a present to their neighbors
must be covered with a new mat. When the fish become more plen-
tiful, they are doubled up and roasted on the point of a spit. After
that they are treated without anj" further ceremonies.'

Secret Societies

I have treated the secret societies, in so far as my knowledge allows,
in a general discussion of this subject;^ but I will give here a few
additional notes that were sent to me by Mr. Tate, and which cor-
roborate and expand some of the notes previously published. It will
be remembered that there are four of these societies — the Cannibal
Society (O'lala), the Dog-Eater Society (Ns'tem), the Destroyer
Society (Wi'nanal), and the Fire-Thrower Society (Me'°la). It seems
to my mind that there is clear evidence that these societies were
introduced from the south, particularly by intermaniage with the
Bellabella. The names of the various societies are of BeUabella
origin, and the traditions relating to their acquisition state that they
were acquired through intermarriage -with the Bellabella tribes, and
introduced among the Tsimshian, and later on among the Haida and
Tlingit, particularly thi-ough the family of Dzeba'sa.

Mr. Tate writes in regard to Dzeba'sa's society as follows:
"Dzeba'sa and some of his own tribe belong to the Cannibal So-
ciety, whose supernatural protector is Haiaiilaqs. (Hai'alila means
literaUy ' ' making well," and is the term used for the spirit of pestilence
among the Kwakiutl tribes. This spirit occurs also in the tradition
told on p. 185. The ending -qs is the BeUabella form indicating a
female of a certain tribe or people. The whole may therefore be
translated as 'pestilence-woman.') When the supernatural power of
the society is tlirown into a young man, he disappears, and stays for
eight days in the graveyard, where his whistle is heard. Before this
period of seclusion is ended, he appears suddenly on the top of some
house, on the street, or in some other place near the village, and takes
another person to the graveyard to make him a dancer. When the
eight days are over, early in the morning, he comes down from the
graveyard, carrying a body in his arms, and eats of it in sight of aU

• Further dotails will be found on pp. 448 ct srq. 2 Boas 5, pp. 651-660.

BOAS] TSIMSHIAN SOCIETY 547

the people. lie is surrounded by all the other members of the
Cannibal Society. He carries the corpse so that the shoulders rest
on his left arm, while the right supports the thighs. He is naked,
and he bites pieces out of the body of the corpse. When the decayed
matter runs out, he licks it up. Then the other members of the
Cannibal Society lead him to the house which has been set apart
for their use during the dancing-period. There they sing, and the
whistles are heard in the house. While the singing is going on,
the novice runs out of the house, followed by his attendants. He
goes from house to house, and his attendants put their hands into his
mouth to feed him (that is, they allow hini to bite pieces out of their
hands and arms). Finally he returns to the house of the society,
and they begin to sing again. He will run out of the house three
or four times a day; and nobody in the village dares to eat much,
because the people are afraid of him.

"On the evening of the first day the chief invites in all the people.
When all the guests are in, the membei-s of the Cannibal Society
enter, blowing their whistles. When they arri\'e at the door, the
women enter first, wearing on their heads rings made of cedar bark
dyed red, mixed with undyed cedar bark. Their hair is strewn
with eagle down, and they wear blankets, which are just held together
by leather strings at the neck. While they are coming in, they
hold up their blankets to hide their faces from the fire. Then they
stand on one side of the house with their backs towards the fire.
After that the men come in. They cany a long plank, and each has
a baton with which he beats time on the plank. One man carries a
wooden drum on his back. He is followed by the drummer.

"In the rear of the house there is a large curtain stretching from one
corner to the other. Then all the terrible whistles are heard behind
the curtain. These are the whistles of all the various dancers. Sud-
denly the dancer's voice is heard by the people. Then the curtain is
drawn, and the novice appears, carrying the corpse and eating it
before all the people. His eyes are roUirg wliile he is chewing.
At the end of the first song he disappears beliind the curtain. Then
the second song begins— the marching-song of the dancer. He leaps
around the fire, his one hand stretched upward. All his attendants
surround him, and his whistles are heard among them. When the
singers mention the name of Haiahlaqs, the dancer gets excited,
and tries to catch some one to be his prey. Therefore all his attend-
ants, men and women, put their hands and arms into his mouth,
and allow him to bite them. This is to prevent him from attacldng
the people. At the same time some wide boards are put up in front
of the people who do not belong to the society and M'ho sit at the sides
of the house. Then the attendants take the no^^ce out of the house.

548 TSIMSHIAN MYTHOLOGY [eth. AXx. 31

"The hands of almost all the attendants are wounded, because the
novice bites them. After four days they are paid for this. On the
fifth night after this, it is announced that the novice will show himself
again, this time in the house of the Cannibal Society. This house
has been specially prepared. A long pole covered with red and
white cedar bark is erected in front of it. This is to indicate that the
breath of the novice has supernatural power. Whenever the novice
utters his cry, the pole is turned round. When the time comes,
some one runs out, shouting, and says, 'Now let all the crowds come
into our house ! ' All the people enter, and the family of the novice
spreads some new mats over the heads of the people, so that they
may not be seen by him. Then they begin to sing, and the novice
comes forward, wearing his gi-izzly-bear skin, a large twisted ring of
cedar bark dyed red (about sixteen inches in circumference, deco-
rated with two rows of abalone shells) around Ms neck, and a mask
representing a bird with a beak about twelve feet long. This mask is
supported by two princes belonging to the same society. Three
skulls are attached to the beak. The novice goes around the fire,
and two or three women of high rank dance before him, turning their
hands round and round. He cries in a very high pitch ( ?).' After he
has gone around the fixe, he goes back mto his room, which is separated
from the main room by a beautifully carved screen. At the same
time all the whistles are heard in the room. A few hours after this
the marching-song of the Cannibal is started. The drum is beaten
in a five-part rhythm,^ and he comes forward and dances. This
time he wears no mask, only around his neck a heavy ring of cedar
bark dyed red, on his head a rmg of cedar bark about six inches wide,
and on his hands and feet bark rmgs about four inches wide. While
he is dancmg aromid the fire, some one says, 'Now get ready!'
and aU the people who are covered by the matting make ready to
run out. As soon as the singers mention the name of Haialilaqs,
he becomes excited, throws off his grizzly-bear skm and his rings,
and rushes against the people. Then his attendants take hold of
him again and allow him to bite them, men as well as women. During
this time the people run out. After foiir days more, the members of
the Cannibal Society make another pole Uke the first one, and place
it above the door of their house, and they stretch a rope ( ?) ^ thirty
or fort}^ feet across the street to keep the people away from the door
of their house. If any one should walk under this rope outside of
their hall, they catch him, take him in, and kill him, if he does not
Join their society. If he is not killed and does not promise to join the
society, one of his relatives will die in his place.

1 This passage in Mr. Tate's description is not quite clear.

VIJ J /I J J /I etc.

3 This passage is not quite clear. It may be that a pole is stretched across the street.

BOAS] TSIMSHIAN SOCIETY 549

"After four days more, very early in the morning, the members of
the company sing for nearly two lioure. At tlie end of the songs
they continue to beat their drums and planks for a little while.
Then they pause and beat again. This is repeated four times. The
fourth time they beat a little longer, and end with four sharp raps.
Then the novice comes out of his room, wearing his grizzlj--bear
blanket and his cedar-bark rings. This time his head-ring is mixed
with white cedar liark. He goes down to the beach accomjianied
by ten princes; and tliey sit down there, their faces turned towards
the village. They sit there for half a day, although it is winter.
When they arrive, all the people go in, each into his own house,
and the members of the society go back to their own house. They
take away the pole, and the novice is hidden in his room. There he
stays for nearly a month. Then the other people may re-enter
the house. When those who live there and do not belong to the
society eat food, they always throw a spoonful on the fire, saying,
'Now, great supernatural power, eat this food first!' If they do
not do so, the supernatural power of the novice becomes angry,
and the whistle begins to blow, and the voice of the novice is heard.
Then all his attendants assemble around him. He comes out of his
room and goes about from house to house, as before.

"He also becomes excited if any one mentions the word 'ghost.'
Then he wiU go back into the woods and come back, as before.
Therefore the common people do not use the term 'ghost' or 'dead
jieople,' but speak of them as 'ripe salmonberries,' so that the
supernatural power may not get excited.

"After a month the novice mvites the members of his society, and
they announce that the screen shall be removed. Then he sits
among the people. His wife sits beside him; but he never utters a
word, and must not talk to his wife. He just looks into the fire
tlie whole day long. He wears neither shirt nor moccasins, only a
grizzly-bear skin. After twenty days more he invites aU the members
of his society. Tlien they announce that he may whisper to his
wife and to other people, and it is also announced that liis cedar-bark
rings are to be made smaller. After another twenty days he invites
the members of his society, and gives them much food and property.
It is announced that his red cedar-bark rings are to be made still
smaller, and that he may wear shirt and moccasins, and that he may
•talk louder to the people.

"At the end of the winter months they say that he is free of aU
taboos. In the springtime he invites aU the members of his society,
throws away aU his cedar-bark rings, then the common people are
free to talk to him and to mention the word 'ghost,' and to dance
freely."

550 TSIMSHIAN MYTHOLOGY [eth. ann.31

According to Mr. Tate, the Dog Eaters belong to LEg'e'°x. The
name of tlie supernatiu-al power is Hanatana; the name of the society,
No'lEm. He describes the ceremony as follows :

"The supernatural power comes down to the roof of the chief's house
with great noise. It passes tlu'ough the roof while the whistles are
sounding, and the chief falls flat to the ground. Blood streams out
of his mouth, because the supernatural power has gone straight to
his heart. Then the whole society assemble around him, and they
carry him from house to house. Finally they are supposed to blow
him into the air by shouting. Then they all go to their own house.

"The chief has now disappeared, and after ten days he goes down
to the house of some chief in another tribe. Each time he does so he
catches two or three dogs, and then goes back into the woods. After
ten days more he appears in his own village, shouting, "Ewumdm
mam, mam, gap, gap, gap, gap!" a terrible whistle is heard, and the
people of each house give him one dog. If there are no dogs in a
house, the people give him five elk skins iu place of the dog. After
he has gone through the viUage, he goes back to his home in the
woods. Each night he comes down to some house, for he is hungry
for dogs.

" After ten days he appears on the beach in front of his OAAm village.
A large eagle takes him there. He appears very early in the morning.
He is quite naked. Then the whole Dog-Eater Society assemble in
their own house and sing theh songs. After two songs, they come
out — men, women, and cliildren — with wooden drums, and carrying
a plank, on which time is beaten. They sing wliile they are going
down to the beach. A high prince carries a hve dog in his hands,
going in front of the rest of the members of the society. When they
come to the novice, he looks at the society, and the piince throws
the live dog at Ihin. He catches it before it falls do^vn, tears its l)ack,
and eats it l)efore he goes up to the village. By tlus time the large
eagle has vanished. Then he goes up to the village sm'rounded l)y the
members of his company, who are singing. Before he enters the first
house, he catches a dog and eats it. Thus they go from house to
house, and in every one he catches a dog. Then they take him to
their own house.

"After several hours he comes out again and catches some more
dogs. Tins is repeated several times during the day.

"In the evening they borrow some chief's house to show that the
novice has come hack. Then all the people assemble; and when
they are all in, they have a performance similar to that of the Canni-
bals. The novice eats a dog, which he carries on Iris arms. His face
is smeared with dog's Idood, and his mouth is full of dog meat.
Then they go back to their own house and put up a pole as a sign to
warn away the common people.

BOAS] TSIMSHIAN SOCIETY 551

"After four days the society calls the people to their own house.

"Before this time the chief of the Dog Eaters has invited all the
chiefs and prmces from every tribe that belong to the same societj',
and they come on this day one by one. They enter the house through
the roof, not through the door, and every one cf.tches a dog when he
arrives.

"If a person loves his dog, he puts a rmg of cedar bark, red and
white, around its neck, and the owner gives some food to the Dog
Eaters. Then they will spare the dog.

"When the Dog Eaters are all assembled in then- house, the chiefs
and prmces of each tribe sing each his own song, and each beats his
own dram. All these songs are sung at the same time. No common
j)eoj)le are allowed to enter the house. Two or three hours after the
singing some one runs out and calls all the jjeople. They all enter;
and as they sit down on the floor, they are ready to run out at any
moment. Now the Dog Eaters begin to sing; and the great chief
goes out first with a mask on his head representing a bnd ■with a very
long bill, about twenty feet long. Four dogs' heads are attached to
the bUl. On top is a special comjiartment covered with dogs' heads.
These ai'e the heads of the dogs which he has eaten during his initia-
tion. Each chief and each prince has his own mask. After the song
they all go to their room, which is screened off from the rest of the
house. Then another Dog-Eater's song is sung, and they all come
forward, carrying a dog or part of a dog. The chief Dog Eater enters
last, carrying a large dog, and during the song they all eat of their
dogs.

"Some females belong to this company. They also appear without
blankets, but they wear a skirt woven of red and white cedar bark.

"After they have eaten the nogs, they come out again, wearing
grizzly-bear blankets. The smgers sing a marching-song, and the
chief dancer goes around the fire, his hands first stretched ujjward.
The chiefs, princes, and princesses are all dancuig. When, in the
song, the word 'dog eater' is uttered, they all get excited. If this
happens while the dancer appears with the mask on, the dog heads
begin to hoNvl, and all the chiefs and princes begin to shout. Drums
are beaten, and dogs are heard to howl. Then all the common people
run out as quickly as possible. If any one mentions the woi'd 'dog'
by mistake, they also become excited; therefore the dogs are called
'beasts of the field.'"

Mr. Tate says about the Destroyer dance, which is called Wi'nanal,
that it is fit only for young i)eople, not for old people, because thej'
need much strength in breaking houses, canoes, and boxes. The
protector of tlois dance is Txa-g"a'xsEm lax-ha'.

"The sujiernatural power of this dance suddenly comes upon the
eldest son of Chief LEge'°x, whose name is Sa°ks. He is the nephew

552 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

of Chief Dzeba'sa, and his successor: therefore his father made a high
])osition for him, and gave him his first supernatm-al j^ower,
Txa-g'a'xsEm lax-ha'.

"While the prince is walking on the beach, the supernatural power
suddenly comes to him, takes him by the head, and drags him along
with great noise and blowing of terrible whistles. Then all the mem-
bers of the society assemble on the beach and sing songs. After two
songs they give a great shout, and say that the jirince has gone up
to the house of Chief Sun. Thereupon LEge'°x kills one of his slaves
or sets him free. Wliile the novice is away, the voice of the slave is
heard night and day in the woods. This continues until ten days
are over, when the novice is expected back from the sky. Veiy early
in the morning, after ten days, a great swan is seen coming from the
sea, carrying the novice on its back. At the same time the whistles
of the swan are heard. Then the whole society gather in their house,
and they go out in two canoes to meet him. Long boards are put
across the canoes, forming a platform. They take a wooden drum
along, and sing aU the way while they are going to meet the novice.
Slowly they draw nearer and nearer to the swan which carries him.
When they reach the swan, they take the novice off from its back,
and the swan disappears from the eyes of the people. Only its
voice is heard among the whistles. Its voice is that of Txa-g"a'xsEm
lax-ha'. Then the j^eople in the canoes sing again and turn back.
One of them warns the people on the beach, shouting, 'Be careful,
because 'the great supernatural power has taken him away!' As
soon as he has spoken, the voice of Txa-ga'xsEm lax-ha' is heard
among the people. They all run away, and the members of the
society land. The novice jumps ashore, takes a club, and breaks the
house doors, boxes and canoes. Then he goes to the houses of the
chiefs of other tribes; and one wiU give him a lai^e good canoe,
another one a beautifully carved box, and othera large cai-ved wooden
dishes and other expensive things, to break. Finally he goes back
to the house of his society.

" On the same evening he announces to all the people that there will
be a performance in the house of one of the chiefs. Wlien all the
people are in the house which was selected by LEge'°x, the father of
the novice, for the performance, the voice of the novice is heard by
the people. The sound of many whistles is heard afterwards; and
he strikes the walls of the house, shouting, "Hi, hi, M, hi!" The
women of the society come in first, with red-cedar bark round their
heads, twisted red-cedar bark rings aromid their necks, and they stand
on each side of the house. When they are all in, a song begins ; and
the novice walks aromid, carrying a club on his shoulder. The
women are walking to and fro, each group on their- own side of the
fire, each carrying a clapper, which they shake in the right hand,
Tliis clapper is held between the second and third fingers; and while

BOAS]

TSIMSHIAN SOCIETY 553

it is being shaken, they hold part oi then- loose blanket under the
clapper (?). If sonae woman shovdd break one side of the clapper,
she must pay the novice, or the initiation perfoi-mance is repeated.'
If she does not do this, she -will die. After this is over, the members
of tlae society go back to theh hoiise. They put up a beautiful pole
above the door, indicating that no one may go past. For foiir days
the novice will run out from time to time and break one thing or
another. After the fom- days are over, the members of the society
annoimce that they ^viU have a performance in their own house.
Before this the novice had invited all the priaces and princesses who
belong to the same society. They assemble on the appointed day;
and when the time has come, each prince comes vnih liis whole com-
pany from each of the various tribes; and when they assemble, they
break whatever they can lay then- hands on in LEg-e'°x's village. On
the same night the performance is held m the house of the societj'.
The people sit all round the house ; and when the first song is sung,
the princes and princesses who are members of the Society come out
first, last the novice. The mask of the novice represents the swan.
Each of the other princes and princesses has as lais mask the head of
some animal. One has a mask representing the frog; another, one
representing a serpent, the sun, and so on.

" When the second song is sung, all the prmces and princesses come
forward, wearing bear skins, and rings of red-cedar bark around their
necks and on their heads. They carry on their shoulders clubs of
different form. The club of the novice represents a beaver tail;
others have clubs representing the fins of killer whales; others, the
bill of a crane, the sunbeam, or a raven bUl.

"When the singers prono\mce the word 'Wi'nanal,'^ all the mem-
bers of the society become excited, and they try to break something
in their house. Then everybody rushes out. On the following day
the great cliief gives a feast, wliich all the members of the society
attend. He gives them much property, and every one retiirns to his
o\\Ti house. They spend four days in the house of the society.
After this each goes to liis owti hoTise, singing his own song. After
four days more the father of the novice (that is, LEg'e'°x) invites all
the chiefs of the different tribes, and refimds the value of what his
son has broken in each one's house. At the same time he gives
them a great feast. After four days more, LEge'°x invites his own
tribe, and refxmds the value of what his son has destroyed. Then
he also refunds the value of what his cousins who were members of
the society had broken when they came, following tlie invitation of
the novice. Then he gives a feast to his own peoj^le — men, women,
and cliildren."

1 1 am not certain whether I understand this sentence in Mr. Tate's account correctly. For illustra-
tions of these clappers, see Boas 5, p. 502.
2 Probablj' Kwakiutl irina, "war; " -lal, "dance."

554 TSIMSHIAN MYTHOLOGY [eth. anx. 31

The ceremonies ending the performances of this society are similar
to those of tlie Cannibals. After four days the novice invites his
society; and after the food has been served, they sing their songs,
beat the drum and the boards. After fom- final raps, the novice
comes out with the other head men of his society. They walk down
to the beach slowly, and sit there facing the village. In the evening
he goes back to his house and retires behind liis screen. On the fol-
lowing morning some man goes out and calls the common people who
live in the house to come back. Durmg the time following, the peo-
ple must not make any noise while the novice lives in his separate
room. If there should be a noise of spUtting wood, the supernatural
power would become excited, and the novice would break something
with his club. Then the members of his society would gather aroimd
him, sing a song, and lead him back to his room. Gradually he takes
up his normal position, as described before when speaking of the
Cannibal.

At another place Mr. Tate describes the initiation by Txa-g-a'xsEm
lax-ha' in some detail. On p. 514 the general conditions of the pot-
latch in which supernatural powers were thrown into novices has been
described. This initiation was said to take place at the same time.

"The people shout, 'Txa-ga'xsEm lax-ha', put yoiu- supernatm-al
power into this iminitiatcd child!' Then the chief dances, shakes
his rattle, and the driunmer beats the cb-um rapidly. At the end of
this solo a man says, 'Now Chief LEge'°x's son has been lost.'
Then the searcher goes around among the people, but they do not
find him. Therefore they take a large wooden ladle, fdl it with
oil, which they pour into the lire, and they also put red ocher and
eagle down into the fire as an offering. The one who performs this
act shouts, looking upward to the smoke hole, saying, 'Now, gi'eat
supcrnatiu'al one, Txa-g-a'xsEm lax-ha', come, and turn your face this
way!' He shouts this four times, and the whistle of Txa-g-a'xsEm
lax-ha' is heard by the people outside the house. Then one of
LEge'°x's relatives says to the people, 'Now, my dear people, let us
sing!' As soon as they begin to sing, the whistle of Txa-ga'xsEm
lax-ha' is heard approacMng the door, until one of the chief's people
says, 'I will go out to look.' Soon he comes back and says, 'Yes,
it is he who is singing there.' Then the song-leader tells the singers,
men and women, to keep on siiiging, and they sing as loud as they
can. Then the great supernatm-al power Txa-ga'xsEiu- lax-ha' ap-
pears in the door and enters. His body is small, his face larger than
the body. He wears long gi'ay hair, and his face is wi'inkled. The
singers continue to sing, clapping their hands, and the beating of the
drum continues. The supernatm-al power goes around the fire as
the sim moves. After he has passed around the fire four times, he
goes to the chief who is to be the successor of his (the chief's) uncle.

BOAS] TSIMSHIAlSr SOCIETY 555

He takes him by the head, drags him around the fire twice, and then
drags him out of the house. The singers stop singing, and all the
chiefs and princes and princesses go out following him. Outside they
take the novice away, and shout, sajang that he has been taken up,
that he has flowai to the sky. For four fidl days and nights he is
supposed to stay in the sky. On the fifth morning some animal brings
the novice back to the village in front of the beach, so that all the
common people can see him. Although it is midwinter, he is naked.
After this the novice has the right to take his imcle's place when he

5C "

The names of the various powers belonging to each subgroup have
been enumerated on p. 513. I wi\l give here a description of some of
these powers as mentioned incidentally here and there by Mr. Tate.

Dllogil (BoUing Words). — It has a body like that of a dog. The
chief cUd not wear it on his face or on his head, because the mask had
its own body, and it was considered a very terrible object. Its whistle
was very hard to blow. Nobody now knows how to do it. It is not
blown with the mouth, but it is squeezed on a certain mark on the
whistle. All they knew about this being was that it was hving in a
rock of the mountain. The}' had a song of this mask. It was alwaj's
kept hidden, and no common people knew about it, only the children
of the head chief and the children ' of the head man of Dzeba'sa's
tribe. The chilth'en were very much afraid to hear the voice of
Boiling Words. It was a very terror among the common people, and
it was a great cause of pride among the princes and princesses to be
allowed to touch it. It was very expensive to obtain the right to
use it. This mask was made dming the time or a Httle before the
arrival of the white people here. Before th'> white people met the
chief Dzeba'sa on the ship, they made the mask with stone axes and
beaver-tooth knives. Many chiefs who had used the masks have died.

Man-Tcs-gd' gum lax-lia' (Who Was The First To Go Up To Heaven)
is supposed to five in heaven, and he is called upon to open the sky
and to let the power of the sky come down and initiate the chief's
chikken and nephews.

Nahengan is said to be a very strong animal wliich hved before
the Deluge. It is similar to a grizzly bear.

Wa-ts!Em-mo' (Without Ears). — When he enters, the people call
him by name fom' times, but he does not pay any attention. One
chief after another approaches him and asks him to dance, but he
does not reply. Finally one chief says, "I wiU see if he has any
ears." Finally a yomig child of high rank calls him. Then he
answers, "Haie," a chief's word meaning "yes." Then all the people
shout, clap their hands, and begin to beat the di-mns. It is said

1 1 do not know whether the children or nephews are meant here. According to what has been said on
p. 514. possibly the children are really meant.

556 TSIMSHIAN MYTHOLOQY [eth. ann. 31

that this supernatui-al power is used for all children of high rank in
iiU the tribes, in order to impress upon them that they shaU not
answer any one quickly who should offend them.

Ale'st (Lazy). — When the supernatm-al power .Ue'st is called, he
does not rise, because ho is lazy. Therefore one of the chief's own
relatives goes to lift him, but does not succeed in doing it. Other
chiefs take poles and put them vmder him, tr^-ing to lift him up.
After many xmsuccessful efforts a whistle is heartl outside. The song-
leader takes his caiie and starts his song, and a masked person comes
in carrying a beautiful cane in his hands. He holds one end of the
cane in Ms left hand over his left shoulder, and puts down the lower
end with his right hand. Thus he walks around the fire four times.
Then he goes towards Ale'st, and puts his beautiful cane under liim,
trying to lift liim. As soon as the masked person does so, aU the
people imitate his actions. When he stoops down, they stoop down;
and when the mask blows its whistle, aU the people utter a soft a;
and when the masked person bends backward, they do the same,
uttering softly e. The mask repeats its movements fom- times, and
so do the people. Then Ale'st arises, and the masked person strikes
the gi-oimd %\ath his cane foiu- times, and at once all the whistles are
heard. Afterwards the chief sings his solo, as described before.

LEgEl-gulagum Jax-Tia' (Crack Of Heaven). — When LEgEl-gulagum
lax-ha' is called, the curtain is withdrawn, the song-leader begins the
song, and the chief appears wearing the mask. He goes aroimd the
fire fom times, and then stops at the same place where he came out.
Suddenly the face of the mask parts, and each side of the face hangs
down; only the middle part of the face remains in position. Then
the face closes up again. This is repeated four times. The fourth
time the mask opens, "it makes the large house crack. One side of
the large house moves backward from the other. It goes with the
half of the large fire, and the whole congregation is stiU sitting on
both sides. The roof is asunder, and the large beams go backward.
This is the great wonderful enchantment among these chiefs in the
Tsimshian nation. It is not often showm, only in the house of the
great chief LEge'^x." ' When the mask closes the last time, the
hoxise comes together again slowly.

Lu-na-gisEm gad (Changing Mind). — When Lu-na-gisEm gad ap-
pears, one mask representing a man stands on the right-hand side of
the house, that of the woman on the left-hand side. The two masks
have one song, because they belong together. As soon as the name
of the mask is mentionetl in the song, the faces of both of them
change. The man's mask becomes a woman's mask, and the woman's
mask a man's mask. This is repeated four times; and while this
change in the mask goes on, ' ' the people of the chief's tribe change

' I quote here from llr. Tate almost literally, because the description is not clear.

BOAS] TSIMSHTAN SOCIETY 557

theii- faces also. Men have women's faces, and women have men's
faces, dmmg the singing. This is the work and the powei- of Lu-na-
gisEm gad." '

Mala CMo\ang Quickly). — When this supernatural power is called,
the chief jumps up and says, "Now everj'body must move." Then
all the people jump up and shout " WTwo!" That means "go ahead!"
They sit down again. The chief sings liis solo, accompanied by his
rattle and one whistle of Mala. Then the mask comes out. Its eyes
move aromid while the wearer is walking arouiid the fire.

Txa-ld'lcsgum lax-Jia' (Al\ The Lights Of Heaven). — When this power
is called, the chief sings his solo. The whistle of the mask is heard.
The chief swings his rattle, and the driun is being beaten quickly.
At the end of the solo the chief is hidden behind the curtain; and
when the curtain is withch'awn and the singing resumed, the chief
comes forward with his face blackened with charcoal made of cedar,
wealing on his head a representation of the ears of a grizzly bear
with long hair on top. He also wears a grizzly-bear blanket, dancing-
apron, and leggings. He shakes his head going around the fire, while
the drmn is being beaten. "The song of this enchantment is very
hard beating (all the time). Some beats are two at a time, and some
beats quick as the rolhng of thunder; and the chief's head moves
according to the beating of the di'imi. These people sing loutler than
any one else among the Tsimshian." ^ The cliief goes around, look-
ing sharply into every face. When he reaches the front of the large
fij-e, he takes up something from the groiuid and hides it imder his
grizzly-bear blanket. After he has gone around the fire, he shows
the people tho representation of a large piece of quartz about eighteen
inches long. At the end of the song he thiows his song into one of
the princes.

Txal-Tcs-gd' gum lax-ha' (First Of Heaven). — This is the first super-
natirral power that is called in the ceremonial of initiation. They
call it with the words "Great power Txal-ks-ga 'gum lax-ha', open
the powers of heaven for the supernatural helpers of these great
chiefs!" Then tliis chief sings his solo, walks towards the door of the
house carrjdng a beautiful cane in his right hand, which is given by
the chief who invites all the other chiefs. Then he walks slowly
around the fire, uttering a long shout, "OM!" When he reaches the
place from which he started, he stands there and takes a rest, while
all the people shout, ' 'III, M!' ' Dmiiig this time the drum is beaten and
the people clap their hands, ending their shouts with fom* raps and
short cries of "Hi, M, M, M!" Then the chief starts again, walks around
the fire as before. This is repeated four times. After the last time,
he raises his face to Heaven, opens his mouth, and shouts, wliile he
is turning around four times where he stands. Then the people take

' I quote here from Mr. Tate almost literally, because the description is not clear.

558 TSIMSHIAN MYTHOLOGY [etii. amn. SI

up the shout, with the beating of the drum and the clapping of hands.
This is repeated four times. The chief now sings, " Hu'iitgullax-liaya!"
That means "Tliis is the call from Heaven." ( ?) After ho has danced,
he says, ' ' Now the supernatural powers of heaven are ready to come

down."

Shamanism

Tlie loftier ideas centering in the belief in the power of heaven and
the ethical concepts connected with it are only a small part of the
reUgious behefs of the Tsimshian. More important in their thiilyUfe
was their belief in shamanism.

Mr. Tate writes in regard to this subject as follows:
"When a person is sick, then the wife or the husband of the sick one
will offer much property to the male shaman to treat the patient.
Then the male shaman assembles all liis shaman friends, sometimes
ten or eighteen, and they all go to the house where the sick person
is. One of them carries a large bag in wliich the shaman's imple-
ments are kept, and another one carries a round skin drum con-
sisting of a hoop over which a di'umhead is spanned on one side,
while on the opposite side two crossing skui straps are spanned
which form a handle. Then they all enter, and sit down on one
side of the house, the shaman at the head of the patient. He
opens his bag containing the rattles and takes out his rattle and
dancing-apron first, -the crown of grizzly-bear claws, and the figures
of various kinds of animals made of bone or stone, also a small
leather bag containing red ocher, wliich he puts on liis face; and
he hands the ocher to his companions, and all paint their faces.
The shaman also puts eagle down on his head, and hands it to his
companions, and they all do hkewise. Then he puts on his apron
and his crown of grizzly-bear claws, hangs the figures of animals
around his neck, and takes liis rattle in his right hand. Then he
takes out his small vessel, and some one pours cold water into it. The
shaman, who is naked, dips the fingers of his left hand into the cold
water, puts the fingers into his mouth, and blows the water on the
bare body of the patient. He only wears his apron. Then he begins
to work. He calls upon all his supernatural helpers, saying, 'Save
him, save him!' and his companions repeat what he has said. They
all beat time with the batons which they have in their hands, and the
dnunmer beats his drum. The shaman repeats this four times, and
the singers do the same. Again he dips his fingers into the cold water
and blows it over the body of the patient. Then the shaman sings
liis fu-st song, and his partners sing with him. They beat their batons,
and the drummer beats his drum. While the first and second songs
which the shaman has given out are being sung, he works around the
patient, shaking his rattle, which he holds in his right hand. His
eyes are closed, and his left hand is raised, with the palm toward the

BOAS] TSIMSHIAN SOCIETY 559

patient. Thus he dances around the fire. A female shaman is
seated at the foot of the patient, wearing her crown of grizzly-bear
claws. She also wears a necklace of carved figures of animals, has
a rattle in her right hand, which she shakes Ughtly. Her eyes are
closed, and she also holds her left hand raised toward the patient.
Thus they continue through sLk or seven songs. Then the shaman
rests and tells his vision. If he tells the j)eople who called him that
the patient will get well, they are glad ; or if he has to say that he
can not be cured, the relatives of the sick one give him more property.
Thus he comes with his party every day.

"If the patient dies, the shamans return cverytliing that they
have received from the relatives of the sick one.

"If in Ms vision the sliaman saw the soul of the patient close to a
body in the graveyard, the relatives of the sick one invite more than
eiglit or ten shamans to come with the principal one, and also two
or four female shamans. They start to work early in the evening.
All the male shamans put on their crowns of grizzly-bear claws and
wear their dancmg-aprons and tlieir necklaces, and have the rattles
in the light hand. Thus they march around the fire in the house
where the sick person lies. The four female shamans sit do^vn, two
on each side of the patient — one on each side of the head, and one
on each side of the feet. They also wear their crowns of giizzly-l)ear
claws, and each has a rattle in the right hand. While the male sha-
mans are marching around the fire, the female shamans shake their
rattles which they hold in the right hand, and hold a white eagle
tail in the left hand with wMch to fan away the disease. Thus they
try to bring back the soul of the sick one from the dead body in the
grave. The ten male shamans have their faces blackened ^\•ith char-
coal. They are dressed only with their dancmg-aprons. After they
have finished marching around the fire, all the male shamans go out ;
but the singers remain in the house, singing, and the four women
continue to fan away the sickness. Then the male shamans go to
the graveyard, leading four lads, each of whom liolds a torch to light
the way. Wlien they reach the graveyard they stand around the
place where the corpse is. They continue to rattle, antl at a given
signal they aU strike the ground with their rattles. The females
remaining in the house also strike tlie ground with their rattles. The
singers keep on smging a tune which moves in a four-part rhythm.
Then the principal shaman drops his rattle, takes up the soul of the
patient in both of Ms hands, which he holds close together, and goes
back from the grave with closed hands. The second man takes one
rattle in each hand, and aU the rest march along behind them. The
man who has caught the soul gives a signal to the four women before
he enters. All those who had boon to the graveyard march around the
file four times, as they did before they went out. Then the principal

560 TSIMSHIAN MYTHOLOGY [btu. ann. 31

shaman puts the soul of the patient on his own head to give it strength.
After four days the soul of the patient gets better through contact
with the head of the principal shaman. Then he assembles all his
companions. They dance around the patient, and finally the leader
takes the soul of the sick one from his own head and puts it on the
head of the patient; and' lie orders all the people who live m the same
house where the sick one is to keep silent for four days, else the soul
might fly away and the patient might die.

"Sometimes the soul of a sick pereon is swallowed by a shaman.
No one must pass behind or in front of a shaman wliile he is eating,
lest liis soul be swallowed by him. Therefore all the people are
afraid of both male and female shamans.

"The sign that a person's soul has been swallowed by a shaman is
that his nose is bleeding all the time. When a shaman sees in a
vision that the soul of a sick person has been swallowed by another
shaman, the two are called to sit down by the side of the patient —
the one who swallowed the soul at the foot end; the other one at
the head. And while the shamans are singing, the one who is to
cure the patient strikes the back of the shaman who has swallowed the
soul of the sick one with his rattle which he is holding with his r^ht
hand, and he strikes his stomach wdtli his left hand. He strikes hard
and moves both of his hands upward until the shaman who has
swallowed the soul opens his mouth. Immediately the other shaman
throws away his rattle, puts both hands into the mouth, and takes
out the soul of the sick one. Then the other shaman vomits blood.
The shaman who is about to cure the patient puts the soul on liis
own head, and after four days he returns it to the patient, who then
recovei-s.

"Wlien a shaman believes that a disease is going to visit a village,
he will sing Ms song at midnight to warn his or her people of the
coming of the disease. Thus they invite in all the people of the
village; and when they are in the house, the shaman opens his
rattle-bag, takes out a small leather bag filled with red ocher, and
passes it around among all the people in the house to pamt their
faces — men, women, and children. After all the people have pamted
their faces, the shaman takes a dried sea-lion bag filled with eagle
down, and passes it about among the people to put the dowia on their
heads."

Mayne (pp. 289-295) prints the following description of shamanistic
practices given to him by Mr. Duncan:

I am led to conclude that these medical practitioners are, for the most part, those
who have themselves been visited with some serious sickness, and have recovered; or
else have been, at some time in their lives, exposed to great peril, but have escaped
uninjured. For instance, if a man or woman is taken in a fit, and remains motionless
for so long that they are concluded dead, should such a one ultimately recover, that is

BOAS] TSIMSHIAX SOCIETY 561

the person who is regarded as competent to deal with diseases; for it is believed, that,
during the period of unconsciousness, supernatural power and skill were vouchsafed
them; and also, by their recovering, it is concluded that they have successfully
resisted the effects of bad medicine, or the evil workings of some malevolent being.
Still I do not mean to say that all their doctors arise from these circumstances, but
mostly so. I believe that any shrewd or eccentric man may, by fasting, successfully
prognosticating, or otherwise acting so as to excite the superstitious reverence of the
people in his favor, secure a footing in this lucrative profession.

Next, as to the means employed by the doctors to recover patients. Fit pains in
the body they employ a bag of hot ashes, after first placing a damp cloth on the skin.
If the patient is afflicted with a pain in the head, they strike him on the place with
small branches of the spruce tree. For wounds they have a salve, but they seldom
use it except in bad cases; the most ordinary method is simply to place a quantity of
gum over the lips of the wound to keep them closed. For most of the diseases which
afflict them, they have some herb or decoction which they give as a counteractant.

But the chief thing relied upon and resorted to, in case of failure of other means,
is incantation. The instrument used is a rattle, generally in the shape of a bird or a
frog, in the body of which a few small stones are placed.' This i.-s whirled about the
patient while a song is sung. Occasionally the doctor applies his ear, or his mouth,
to the place where the pain or disorder chiefly rests. It is also very common, at this
stage, to make incisions where the pain is felt, or to apply fire to the place by means of
burning tinder made of dried wild flax. If relief follows these measures, the doctor
asserts that he has extracted the foul substance that has done the mischief; which
substance is supposed by them to be the bad or poisonous medicine some e^•il-disposed
one had silently inserted into the invalid's body. At such an announcement made by
the doctor, the patient, and the patient's friends, overjoyed at his success, liberally
present him with such property as they have got. If, however, a relapse ensues, and
the invalid dies, the doctor returns every particle of the property he has received.
When no relief follows the first trial, a more furious attack is made another time. If
still without effect, there is but little hope of the patient's recovery.

Another curious matter connected with these operations is that when the doctor
has got pretty warm in his work, he boldly asserts that he can see the soul of the patient,
if it is present. For this he shuts his eyes for some time, and then pronounces his
sentence. Either the soul is in its usual place, which is a good sign; or it is out of its
proper place, and seems wanting to take its flight, which makes the patient's case
doubtful; or else it has flown away, in which case there is no hope for the invalid's
recovery. The bold deceiver does not even hesitate to tell the people that the soul
is like a fly in shape, with a long cur\-ed proboscis.

This people ascribe nearly all their bodily afilictions, and most deaths, to the secret
working of malevolent persons. This being the case, when any person dies — ^if
of any importance amongst them — and especially if suddenly, the friends of the de-
ceased fix upon some one as the cause, either a slave, or a stranger just arrived in the
camp, or, more probably still, a person with whom the deceased has lately quarreled.
"Whoever the victim is, however, whether man or woman, nothing short of his or her
life will satisfy the bereaved persons. They believe in two ways an evil-disposed
person may effect his purpose. One is by placing some bad medicine in the meat or
drink of his victim, or, if sick, by persuading the individual to drink a poisonous
draught. The other way is by magic, and this is by far the most common method
they suppose. In this case they say that the deadly substance is transmitted from
the hand of the destroyer to the body of his victim, without the latter having any
perception of the event. . . .

^ I have seen tliese rattles made of the bills of the horned puffin, three or four dozen being strung together. —
Mayke.

50633°— 31 ETH— IG 30

562 TSIMSHIAN MYTHOLOCxY [eth. ANN. 31

If one Indian is vexed with another, the most effectual way of showing his displeas-
ure, next to killing him, is to say to him (what would be in English), " By and bij, you
willdie." Not unfrequently the poor victim thus marked becomes so terrified that the
prediction is verified. When this is the case, the friends of the deceased say that
they have no doubt about the cause, and therefore (if they are able to meet the contest
which may ensue) the prognosticator, on the first opportunity, is shot for his passionate
language.

The young man named Clah, whom I have had to assist me in Tsimshian, only a
little time before I came, shot a woman, because by some silly expression she excited
his belief that it was owing to her e\-il influence a piece of wood, which was being
carried by some Indians, fell from their shoulders and seriously hurt one of them, a
relative of his. Now I hear that this woman's son (although Clah has paid him 30
blankets) is watching his opportunity to revenge her death. Thus is the stream of
murder fed from time to time.

Shamanistic practices are also resorted to for the purpose of
obtaining an ample food supply. Maync (p. 259) writes in regard
to this:

It is common enough for an Indian living by his wits to circulate a report, some weeks
before the commencement of the fish or berry season, that he has had a dream of a large
crop of berries, or influx of salmon to some particular spot, which he will disclose for
a certain present. He will then go through various ceremonies, such, for instance,
as walking about at night in lonely places; taking care that it shall be publicly known
that he is "working on the hearts of the fish " to be abundant during the coming season.
His supposed influence over the weather and the inclination of the fish are so readily
credited that he will in all probability command large prices for his pretended infor-
mation and intercession. A canoe's crew will often give a third of their first haul to
the "fish-priest" to propitiate him, and ensiu-e good luck for the rest of the season.
The prophet of coiu-se takes care to send them to a place where fish are generally
found in abundance; and, even should they be unsuccessful, it is easy for him to
assert that they have done something to offend the Spirits. The habits of the fish
themselves, perhaps, tend to the prevalence of such superstititious fancies; as they
will often quit particular places altogether for a season, or for several years. Old
women, also, often ol)tain much influence from the profession of second-sight and the
power of foretelling births, deaths, marriages, famines, etc. Dreams are generally
used as their machinery for these purposes. They also claim more than the gift of
prophecy, and insist that they can prevent people they dislike from sharing in the
success of the others, and in many ways influence their lives. It is not uncommon
to see these old witches communicating their dreams to the tribe; men and women
standing by with open mouths, and impressed wonder-stricken faces.

Among the Nass tribe quite similar notions in regard to shaman-
istic powers prevail. These were described to me as follows: '

In reply to my questions regarding the acquisition of super-
natural helpers and the powers of the shaman (Iialai't), "Chief
Mountain," who is nowadays a regular attendant at church, gave me
the following account of his o^\^l ex]>erience. Only a man whose
father was a shaman can become a shaman. Wlien he himself was
a youth, the supernatural beings (nExno'x) were pursumg him all the
time. One day a beautiful girl appeared to him, and he fainted.

' Boas 1, 1895, pp. 5S0-581.

BOAS] TSIMSHIAN SOCIETY 563

vShe taught him her song, which enabled him to make the olachen
come in spring, and which is as follows :

Lawe'l wul haxha'klux! ak's al qig'e'wul

Behold ■where meet the waters oa the beach.

G"id-wul-g'i,sa'mk" \nil-16-d'a'l qat cak'.

(Peopleof warm place) where is heart olachen.

That is, "Behold where, the tides meet at G'id-wul-g'ig'a'mk" are
many olachen."

She wanted to have intercourse with him. One night she took
him through a fire, and after that time he was able to handle fire with
impunity. When she left him, he saw that she had an otter tail.
Her name was KsEm-wa'tsq ("Land-Otter Woman").

She is a helper of the Eagle group. Wlien he gave a festival, he
danced with the mask of this helper. He was covered with otter
skins, and wore claws o^ copper. He moved around the fu-e like an
otter, crying, "TJhuid'!" This ceremony is called the SEin-Jialai'd.
Later on he saw four other supernatural beings, who had the shape of
wild-looking men, who wore bear skins and crowns made of the claws
of bears. Thej" taught him to foresee siclvness. At one time the
G'it-xade'x disbeUeved his power over fire. He asked them to build
a large fire. He threw an iron hoop into it, moistened his hands, and
covered his face, hair, and hands %^'ith eagle do^vn. Then he stepped
barefooted over the glowing embers, took the red-hot hoop, and car-
ried it through the fire without burning his hands or his feet. He
added that a few veal's ago he repeated this experiment; but as he
failed and burnt his hands and feet, he gave up his supernatural
helper and became a Christian. He also added that many who pre-
tend to be shamans have no supernatural helpers at all. They can
not cure or foresee disease. "When he was called to cure disease, the
four supernatural men appeared to him and lielped him: They told
him to draw the breatli of the supernatural beings out of the body
of the patient. Other shamans suck the disease out of the body.
His helpers pomted out witclies to him, and enabled him to see
ghosts. A few yeai-s ago a number of shamans were dancing in a
house. Wlien he entered, he saw a ghost dancing among them, and
foretold at once the death of one of the shamans. Indeed, after a
few hours one of them died. The shaman wears stone and bone
amulets, and does not cut his hair. His appearance is the same as
that of the Tlingit shaman.

Distinct from the art of shamanism is witchcraft. I collected the
following data among the Nass tribe.

Witchcraft is practiced by people called haldd'-wit. They steal a
portion of a corpse, which they place in a small, long, water-tight
box. A stick is placed across tho middle of the box, and thin threads

564 TSIMSHIAN MYTHOLOGY [eth. anx. 31

are tied to this stick. The piece of corpse is placed at the bottom of
the box, and part of the clothing or hair of the person whom the witch
desii'es to bewitch is tied to these strings. If it is in immediate
contact with the body, the person will dif soon; if it is hung a Uttle
higher, he will be sick for a long time. If hair is put into the box
he will die of headache; Lf part of a moccasin, his foot will rot; if
salis-a is used, he wiU die of consumption. If the person is to die at
once, the Tialdd'wit cuts the string from which the object is sus-
pended, so that it drops right on the corpse. This box has a cover,
and is kept closely tied up. It is kept buried under the house or in
the woods. After the witch has killed his enemy, he must go around
the house in which the dead one is hang, following the course of the
Sim. After his enemy has been buried, he must lie down on the
grave and crawl around it, again following the course of the sun,
and attiretl m the skin of some animal. If he does not do this, he
must die. Therefore the people watch if they see any one performing
this ceremony. Then they kiiow that he is a witch, and he is killed.
He is not tied and exposed on the beach at the time of low water, as
is done by the Thngit. When a corpse is burnt, th'e witch tries to
secure some of the charred remains, and uses them for painting his
face. This is supposed to secure good luck. The witches sometimes
assemble in the woods, particularly when dividing a body. Then
they cover then* faces with masks, so that a person who should
happen to come near may not know them. If any one should happen
to see them, they try to catch him and make him a lialda'wit also.
If he refuses to join them, he is killed. Once a man by the name cf
Q'am-wa'sk"e was caught in this manner. He pretended to accept,
and was given a mask. They made a song and sang while he danced —

Yagaho'de ba'lEqe,
Wil-wiila'ns Q'am-wa'sk'e;

that is, "The ghosts run to the beach on account of the winds of
Q'am-wa'sk'e." He emitted wind while he was dancing. He
danced, hidden behind the trees. Then he turned his mask round
so that it was on his occiput, and made good his escape. He reached
his house, told what he had seen, and the witches were killed.

The similarity between this method of Mntchcraft and the e'qa. of
the Kwakiutl ' is striking.

As in olden times cremation was prevalent, the witches tried to
secure bodies of persons who had died by accident before they were
found by the friends of the deceased. They sold them among the
other witches.

1 Boas 1, 1890, p. 612.

IV. COMPARATIVE STI"rDY OF TSBISHIAN MYTHOLOGY

Introductory

Tlie present collection contains a series of tales aU of which are
considered by the Tsimshian as myths, and I have used the term in
this sense. The Tsimshian distinguish clearly between two types of
stories — the myth (ada'ox) and the tale (ma'lEsk). The latter is
entirely historical in character, although from our point of view it
may contain supernatural elements. The incidents narrated in the
former are behoved to have happened during tlie time when animals
appeared in the form of human beings. Wliile ordinarily the dis-
tinction between the two types of tales is quite clear, there are some
cases where the interpretation might be doubtful. In the myth
animals appear as actors, and very often incidents are mentioned
which describe the origin of some feature of the present world; but
incidents of a similar character are not by any means absent from the
tales. This is particularly true in those cases in which animals
appear as individual protectors and in wliich a supposed revelation
is used to explain certain customs of the jieople. Nevertheless the
fact that incidents of such a tale are an individual experience relating
to the present period set it off clearly in the mind of the Tsimsliian
from mythological tales. I presume, however, that in course of time
histoiical tales may have been embodied in the groups of myths.

Similar distinctions are made by all the other tribes of the North
Pacific coast. I mention here only the terms nu'yam of the Kwakiutl,
ildanam of the Chinook, and spEfa'M of the Thompson Indians, which
designate myths in the sense here given as opposed to tales belong-
ing to the present period. It should be remembered that in the
mind of the Indian it is not the rehgious, ritualistic, or explanatory
character of a tale that makes it a myth, but the fact that it per-
tains to a period when the world was different from what it is now.
It seems to my mind advantageous to adopt tliis objective defini-
tion of myth as felt by the natives, rather than any of the many
defuiitions based on a subjective standpoint. If it should be ob-
jected that by doing so I extend my inquiry over and beyond the
domain of myths, as defined by various groups of investigators, I
may point out that I am discussing tales wliich at the present time
form a unit in the mmd of the Tsimshian, and that this justifies
their treatment as an objective unit.

In the present chapter I intend to present a comparative study of
the Tsimshian myths here recorded, based on the data heretofore
collected among other tribes of the North Pacific coast. I have made

565

566

TSIMSHIAN MYTHOLOGY

[ETH. ANN. 31

a comparison more particularly \vitli the Tlingit, Haida, and Kwa-
kiutl tribes, whose mythology lias been studied and published in
some detail. I have not attempted to carry through the comparison
in detail over other parts of the continent.

The following abbreviations have been used in this chapter:

Tribes

Tsimshian

Nass

Tlingit

Tit

Tahltaii

Tsts

Ts'Ets'aut

Kai

Kaigaui

Haida ( >f Masset

Haida of Skidegate

Hai

Haida

Heiltsuq dr Bellabella

Bellacoola

Kivera Inlet

Newettee

Kwakiutl

Nootka

Comox

Seshelt

Tribe

Cow

Cowichan

Nanaimo

Sts

StsEc'lis

Squ

Squamish

Uta'mqt

Car

Carrier

Chil

Chilootin

Shuswap

Ntl

Thompson

Lil

Lillooet

Quin

Quinault

Chin

Chinook

Kath

Kathlamet

Wish

Wishram

Till

Tillamook

Esk

Eskimo

The sources are indicated in the following way. Abbreviations
or names for tribes, without number, refer to the Bibhography on
pp. 39 et seq^.:

Ts Keferences to the present paper

N Boas 7

Tl Swanton 5

Tit Emmons 4

Tsta Boas 14

M Swanton 3

Sk Swanton 1

Kai Swanton 2

H ap Appendix I to this paper.

BC Boas 15

Ri MS Unpublished material.

Nu ap Appendix I to this paper.

Se Hill-Tout 4

U TeitS

Chil Farrand 1

Sh Teit4

Lil TeitS

Quin Farrand 2

Chin Boas 16

Kath Boas 17

Anvik Chapman 1

Ten 'a Jett^ 2

The books most frequently quoted are inchoated by the following
numbers, and refer to the Bibliography on pp. 39 et seg:

1. Boas 13

2. Lulke

3. Erman

4. Krause

5. Boas 4

6. Deans

9.
10.
11.

Petitot
Swanton 2
Boas 12
Boas 8
Boas 9

Tales given by various informants, pubhshed in the same sources,
arc distinguished by letters, a, h, c, etc.

Sources for passages taken from various versions are given at the
end of the respective passages. Wliere, on account of the introduc-
tion of variants, there might be uncertainty as to the extent of the
quotation, the beginning and end of the passages are indicated by an
asterisk or bracket. Variants of jiassage; are placed in brackets.

BOAS] COMPAKATIVE STUDY OF TSIMSHIAN MYTHOLOGY 567

1. THE RAVEN AND TRANSFORMER MYTHS OF THE NORTHWEST

COAST

The Raven Myth

The incidents composing the Raven myth have a very wide distri-
bution on the North Pacific coast of America. They may be traced
from the Asiatic side of Bering Strait eastward and southward as far
as the southern part of Vancouver Island. Among the Haida these
tales are comprised under the title "Raven Traveling."

Before entering into a discussion of the special forms of the tale, I
will give a list of the component incidents, beginning with those
common to most of the tribes of the North Pacific coast area. A
summary statement of these is given here:

ORIGIN TALES (NOS. 1-17)

1. Origm of daylight Ts 60; Ts 5.276; Na 10; N6 21, 36; Tla 3

T16 81, 82; Tl 4.261; Tl 5.311; Tit 117; Kai 238; Mb 308
Ska 116; Hai 6.25; H 5.232; H ap 884; BC 63; BC 5.241
Ria5.208; Ri& 5.209; Nu 5.105; Nuap88S; Car 126; Chill4
Kodiak85: Ten'a 304; Anvik 9; Esk Nelson 46 1 ; Ne 5.173
Ne9.233; Ne 10.393; Cow6.25; Na5.55; Squ Hill-Tout 3.545
Chehalis Boas 191; Paget Sound; Lil 300; Loucheux Fort
McPherson ; Esk Boas 205; Esk Nelson 483 ; Asiatic Esk 431;
Chukchee 155.

2. Raven threatens to let out the daylight Ts 61; Ts 5.276; Na 15;

N& 23; Tla 5; T1& 82; Tl 4.263;- Tl 5.313; Hai 6.27; Ma 329;
M6 310; Ska 117; Hai Dawson 1.151 B; H ap 885; Nu ap 891.

3. Raven breaks up the moon and puts it in the sky Tl 5.313 ; Mb 311 ;

Ska 118.

4. Origin of fresh water N6 25 ; Tla 4; T16 83; Tic 4.259; TW 4.260;

Tl 5.313; Tl 6.27; Kai 2.35; Ma 318; Mb 293; Ska 115; Hai
Dawson 1.150 B; H 5.232; Ri 5.209; Ne 5.174; Ne 9.225;
K 9.167; Nu 5.108; Nu ap 892. See also Ts 65, 69; N6 17;
K 10.322.

5. Origin of olachenTs 65; Ts 6.29; Na27; N6 32; Tla 13; Tl 4.263;

Ska 117; Hai Dawson 1.151 B; H ap 888; Ne 9.235; Till 144.
See also Ts 63; Tl a 11 ; Tl 6 93; Tl & 103; Kai 236; Ma 320;
Ma 326; M 378; Sk 255; Sk 192.

6. Origin of the tides Ts 64; Tla 9; T1& 120; Tl 5.313; Mb 303; Skd

12S; Hai 5.308. See also H 5.232; Ri 5.215; Ne 5.175; Ne
9.229; K 5.158; K 9.493 ; K 10.278; K 11.88, 94; Nu Swan 65.

7. Raven makes war on Southeast Wind Ts 79; Ska 129; Skjr 143;

Ne 5.1S6; Ne 9.227; Ne 10.350; K 9.494; K 11.98; Nu 5.100;
Nu Swan 92.

8. Origin of fire Ts 63; No 31; Tla 11; T1& 83; Tl 4.263; Tl 5.314;

Ma 315; Sk/135; Hai 6.31; H 5.241; BC 62; Ri 5.214; RiMS;
Ne 5.187; K 9.494; Nu 5.102 [2 versions]; Nu ap 894; Nu
Sproat 178; Co 5.80. See also K 5.158; Naa 5..54; Na6 5.54;
Sts 5.43; Squ Hill-Tout 3.544; Chil 15; Car 125; Lil 301.

568 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

9. Stone and Elderberry Ts 62; Ts 5.278; Na 72; Tla IS; T16 81;
Tl 5.319; Kai 236; Ma 319. See also Ki 5.214; Kai 238.
9a. People originate from a clamshell Ma 324; Sk 320; Ilai Daw-
son 1.149 B-150 B; Hai 6.30. (See p. 633.)

10. Raven paints birds Tla 6; Skar27; Skol28; BC 5.241 ;Neo 9.233;

Net 9.287; Co 5.64; Fraser Delta [Chilliwack] Hill-Tout
Kath 44; Quin 92; Chippewayan 7.350.

11. Petrel makes fog Ts 68; N& 16; Tla 10; Tl 4.260; Kai 235

Co 5.77.

12. Raven carves salmon out of various kinds of wood BC 5.242

Ri 5.209; Ri MS; Ne 5.174.

13. Raven marries the dead twin Ri 5.209; Ri MS; Ne 5.174; Ne

9.217; K 9.491; K 10.323.

14. Raven obtains salmon from Salmon Woman Ts 76; N& 32; [Tla

14]; T16 108; Tl 6.31; Mh 303; Mr 330; Ska 126; BG 94; BC
5.246; Ri 5.209; Ri MS; Ne 5.174; K 5.159; K 9.491; K
10.329; Chil 18; Sha 637; Shh 743.

15. Raven abducts the daughter of the Salmon cliief BC 94; BC

5.242 Aversions]; Ri 5.210; Ri MS; Ne 5.175; Ne 9.217; K
9.169; K 10.330; [Chil 16]. See also Tl 12, 116.

16. Raven gets the soil Ne 5.173; Ne 9.223.

17. Origin of the months. See p. 728.

INCIDENTS BASED ON RAVEN'S VORACIOUSNESS (NOS. 18-40)

18. Raven is made voracious Ts 59; Ts 5.275; N& 36; Tla 17; Ub 306;

Skg 141 [Masset]; Ska 123; Ne 5.171; Ne 9.211.

19. Raven kills the spring salmon Ts 67; Ts 5.277; N& 52; Tla 5;

T1&85; Tl 4.264; M& 298; M 347; Ska 112; Ne 5.176; Ne
9.213; K 9.141; Co 5.73. See also Nez Perce; Lil 325. For
other versions see pp. 675, 676.

20. Wliy crows are black Na 30; N& 34; Ska 113; Tl 4.265. See also

Tla 5; T1&85; Uh 299.
20a. Wliy Raven is black Tla 4; Tl 4.261; Tl 6.28; also N& 64; Tl
5.314. See also Quin 92; Wish 99.

21. Raven tears out Cormorant's tongue Ts 92; Ts 5.277; N6 43; Tla

7; Tl 4.266; Tl 5.317; M6 300; Ska 117; Sk/134; BC 5.244;
Ne 5.176; Ne 9.215; K 10.291; Nu ap 902; NuSproat 181.

22. Raven goes fisliing with Grizzly Bear Ts 87; N5 56; Tla 6; Tl

4.265; Tl 5.317; M&311; Ne 5.176; Ne 9.215; Nuap900. See
also Sk/'133; Sh 752; Kutenai 87.

23. Raven kills Pitch Ts 86; N& 58; Tl 4.265; Mc 337; Ri MS;

Ne 5.179; Ne 9.215; K 11.180; Co 5.64.

24. Raven's beak pulled off by fishermen Ts 74; N& 50; Tla 8; Tib

84; Tl 5.314; Kai 8.238; Md 338; Ska 125; Ne 5.172; Lou-
cheux 15.

25. Raven makes Bullhead's tail thin Ts 71; N& 37; Tla 18. See

also Ne 9.207; Ne 11.223; Co 5.63.

BOAS] COMPAHATIVE STUDY OF TSIMSHIAN MYTHOLOGY. 569

26. Raven takes hair-seal from children, who play ball \nth it Ts 75;

N6 42; T\a 5; Tib 92; Ma 321; M6 298; Ska. 127, 129; Hai
5.309. See also Co 5.79.

27. Raven is swallowed by Wliale Tla 12; T1& 91; TI 5.315; M& 294;

Skd 131; Skg 145; Hai Dawson 1.152 B; Xe5.171; Nu 5.101;
Coa 5.74; Co& 5.75; Cow 5.51 ; Esk Nelson 464. See also U 282.

28. Raven steals the Whale Ts 71; Tla 13; T16 91; Tl 5.316; SkcZ

131; Sk^ 145; Ne 5.172; Esk Nelson 465. See also Ska 125:
BC 91; H 5.233; Nu 5.106.

29. Raven travels with Eagle Ts 72, 73; Ts 5.276; N6 39,40; Tl

5.314, 315; Ma 314, 328; M& 296, 297; Mc 329; Skd 131; Sk/
135; K 5.159; K 9.159; K 11.131. See also Tla 9; T\h 107;
U 234.

30. Raven and Eagle gather red and black cod Tla 17; Tib 121;

Skd 128; Hai 5.309; H 5.232.

31. Raven pretends to be a woman Ts 75; Tl^ 114; Tl 5.319; Mo

322; Mc 333; lid 338, 341; Skd 132.

32. Bungling host. For references see pp. 694 et seq.

33. Raven marries Hair-Seal Woman Ske 131 ; Co 5.77.

34. Raven visits the Shadow Town Ts 85; N& 60; Tib 92; Tl 5.316;

Ma 312; Mc335; M(Z340; Sk/134; BC 93; Chin 181; Till 31.
See also Sh 5.8; Takelma 39.

35. Raven kills the Deer Ts 88; N6 63; Mc 336; H 5.233; BC 92; BC

5.245; Ri 5.212; K 9.492; Nu 5.105; Co 5.77. See also Tla 9;
T1& 107.

36. Raven steals salmon eggs Mb 306; Mc 332; Ska 126.

37. Raven steals his sisters' berries BC 5.243; Ri 5.210; Ri MS;

Ne 5.177; Nu 5.107; Co 5 76; Lil 317.

38. Raven's gizzard is torn out Tla 14; [Co 5.74; K 9.143]. See

also Kath 87 ; Takelma 52.

39. Raven kills the seals T1& 107; Se 51 ; Squ 5.57. Compare also

No. 33, p. 702.

40. Raven pretends to be dead K 10.286; Co 5.73; K 9.135, 139;

Sts 5.33; Chil 17.

AMOROUS ADVENTtJRES (NOS. 41, 42)

41. Raven burns his sister's groins M6 304; Ska 127; H 5.232; H ap

883; BC90; BC 5.243; Ri 5.211; Ri MS; Ne 5.178, 179; K
5.160; K 9.493; K 10.287; K 11.170; Nu 5.108; Co 5.71;
Chil 17. See also K 11.180; Co 5.78.

42. Raven deserts Master Fisherman on a lonely island Kai 234;

M& 301; Ska 130; Skg 143 [Masset]; Skd 130; Hai 5.309-

MISCELLANEOUS ADVENTURES (NOS. 43-48)

43. War with the Thunderbirds H ap 884; Ri 5.211, 214; Ri MS;

Ne 5.179, 206; Ne 9.241; K 9.493; K 10.299, 308; K 11.180;
Nu 5.103, 104; Nu Sproat 177; Co 5.82, 83; Sts 5.34

570 TSIMSHIAN MYTHOLOGY [bth. ann. 31

44. Arrow of the supernatural being Ts 94; BCa 5.245; BCb 45;

Nu 5.105; Cow 5.46; Cliil 33; NezPerce23; Ojibwa 49, 215.

45. Raven invites the sea monsters Ts 100; Tic 5.317; M 316, 364;

Ne 5.181. See also Ts 1.189; Ts 5.293; Tk 16; T16 170;
Ts 639.

46. Wren kiUs the Bear Tla 17; Sk 362, 363; N 117; BC 5.2.56; H ap

888; Ri 5.212; Nu ap 891; Chin 119; Quin 126; Ntl Teit
3.331, 342; Lil 312.

47. Raven pulls off arm of a chief Sk/136; Co 5.78; Chil 23; Wasco

281; Loucheux, Fort McPherson.

48. Raven is tied in a box and kicked into the sea Tla 12, 17; T1& 121-

There are only a few adventures of this series that appear to have
any kind of regular connection. Among these may be mentioned the
widely distributed tale of how Raven kills the spring salmon (No. 19);
how he uses the spring salmon in order to trick the Bear and induce
him to cut oft" part of his body and kill himself (No. 22) ; how he cuts
out the Cormorant's tongue in order to prevent him from telling of
the way in which Bear met his death (No. 21). These incidents are
not always told in this connection, but it is quite striking that in a
number of versions they are placed near together. We find them
arranged in this way in one of the Nass versions (Nb) and in two
versions from Newettee; in part, also, in the Masset version M&
and in the Tlingit versions Tla and Tl 5. In other cases, however,
the tales do not even stand near together in the whole series of
adventures of the Raven.

Another group of tales, which has a very definite connection in the
Mink legend, does not form a definite unit in the northern Raven tale.
Among the Kwakiutl we find the incident of Raven burning his
sister's groins (No. 41), the obtaining of pitch (No. 23), and the war
against the Thunderbirds (No. 43), closely connected.' In the Raven
cycle of the Tsimshian, Haida, and Tlingit, the connection between
the first and third of these elements is generally retained, wliile the
second one does not appear in connection with this tale. Among the
Kwakiutl the war against the Thunderbird appears not only in this
setting, but also as part of the Woodpecker tale.-

The stories of the attempts to obtain the salmon for mankind also
form a group among the southern tribes (Nos. 12-15). Among the
Tsimsliian, Haida, and Masset, only one of these incidents occuis;
namely, the one telling of Raven's marriage with Salmon Woman and
of her disappearance with the salmon which she had created (No. 14)-
In the southern group of tribes it is told how Raven first tries to
carve a salmon of wood, but is unsuccessful. Then he revives a dead
twin, whom he marries, and who, through her supernatural power,
causes the salmon to appear. He offends her by scolding the salmon,
and thus causes her to vanish, together with the fish — the incident
retained in the northern tales. Finally he makes a third attempt to
obtain salmon by abducting the daughter of the Salmon cliief. This

' See pp. 707 c( sf?. 2 See p. 711.

BOAS] COMPABATIVE STUDY OF TSIMSHIAN MYTHOLOGY 571

tale is in part related to the GunaxnesEmg-a'd story as discussed on
p. 835. The incidents of the arrival of Raven at the house of the
Salmon cliief are about the same as those of the arrival of Gunax-
nesEmg-a'd at the house of the Killer Whales.

The tale of the Eagle and Raven gathering black cod and red cod
respectively is closely related either to the tale of the origin of the
tides, or to that of the Deluge, after which the fish were left dry on the
beach. This connection is found in two Tlingit versions (Tla, Tli),
in the Haida version Skd, and in the Bellabella version H 5. Still
another group of tales are those of Raven and his companion, which
are combined here in one group (No. 29), but which consist of a
nuniber of distinct elements, some of which occur also without this
connection. In some cases the tale of Raven kilhng the Deer is
made part of the tale of Raven's companion. In that form Deer is
induced to cross a chasm, falls down, and is eaten by Raven.

Setting aside these minor groups, I am under the impression that
no order can be brought into the northern Raven tradition.

The remaining incidents of the Raven tale have been recorded only
once or twice. The very large number of these incidents, which are
scattered thi-ough the tales in a most irregular manner, shows clearly
that in none of the cycles as recorded is there any prescribed sequence
of incidents. The disconnected character of the single adventures
makes it very probable that no such regular sequence ever existed.

The great variety of individual incidents that compose the Raven
myth from the regions where it has been most fuUy recorded suggest
that there has been a tendency to incorporate in it any tale that
would fit into the series of adventures.

This point appears also quite clearly in our Tsimshian series. The
tale "How Raven makes the Princess Sick and then Cures her" does
not form ordinarily a part of the Raven cycle, but it belongs, rather,
to the Coyote tales of the Southern plateaus. On the other hand, the
story of the magical arrow of the Wolf family (p. 306), the story of
Pluckmg Out Eves (p. 1.54), the meeting of the wild animals (p. 106),
Sucking Intestines (p. 214), not to mention the complicated tales
included in the Tlingit version T1&, have been made part of the Raven
legend among the various tribes of the coast, although many of them
occur also independently.

\Yliile in the Transformer tales of the Kwakiutl and of other tribes
farther to the south a fairly definite sequence is preserved by the
sharp localization of the tales which refer to a series of places that
the Transformer visited on his travels from north to south or in other
du-ections, no such regularity has been observed in the northern group.

Among the various versions recorded, the Tlingit tale T1& takes an
exceptional position, because the narrator has embodied in it a very
large nimiber of short explanatory tales that do not appear in any of
the other Raven cycles, and also a series of very complex tales which

572 TSIMSHIAN MYTHOLOGY [etii. ann. 31

form independent units among the neighboring tribes. Some of
these are family tales, and evidently do not belong to the Raven
cycle.

I will give next a list of the explanatory tales contained in the
various versions, but occurring only once or twice.

49. He finds a clam containing people Ma 324; Sk320; Hai6.30; Hai

Dawson 1.149 B.

50. The Beaver has a lake behind the screens of his house; Raven

roUs up the lake with salmon trap and salmon and the house,
carries it away, andunroUs it in thecountrj' of man Ska 113;
Skg 145; Hai 6.28.

51. Raven tells sticks to burn forever, but is unsuccessful M6 294.

52. He puts a woman under the world to support it, and causes her

to make a deluge, during which the people save themselves on
mountams Tla 16. He drains a beaver pond, catches a beaver
with a hook, and uses the beaver's humerus as a support for
the earth Tla 20 (independent of the Raven story in Sk 190;
according to a note on Sk 110, it forms, however, the fourth
one in the series of Haida myths, the first one being that of
"Raven Traveling").

53. He sends young birds to get drinking-water, which he calls catH!

Tla 19.

54. He places a woman with long breasts at the head of a creek

Tla 19.

55. Raven At Head Of Nass River says that after death bad peo])le

are to be animals, good people are to live above T16 81.

56. Raven claims Scidpin as his younger brother who was drowned;

Sculpin disclaims this, saying that he is very old, and is trans-
formed into the Pleiades T1& 106.

57. Halibut fishermen refuse to ferry Raven across the water; he

extends his cane toward them, and they become a constellation
T1& 107.

58. He makes the West Wind, calls her Q!axo', and says that she

shall be his son's daughter and that she shall not hurt people
Tla 19 (m the abstracts Tl 419 it is said that he jilaced the
West Wind on top of a mountain) .

59. He makes South Wind and North Wind; when the South Wind

climbs a rock, it never ceases to blow; he makes a house for
North Wind, with something like icicles hanging down on the
sides; North Wind's backside is white, therefore the moun-
tains are white with snow Tla 19. He lives with North Wind
at Taku ; North Wind is proud because he is shining with
something like icicles T16 89.

60. Raven causes the water of Nass River to turn back N 15.

61. He uproots dangerous animals on the beach; he gives to people

sea food and animals of the forest Tla 18.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 573

62. Raven stamps the ground in the four corners of his father's

house, and the four northern coast tribes appear M 305;
Ska 122; Sk^ 141; Hai 6.33.

63. After the Dehige, during which Raven saves himself by sticking

his beak through a cloud while some people escape on top of
the mountains, he tells them to throw stones backward over
their heads; from these a new generation arises Hai 6.32.

64. Raven carries a man to an island inhabited by women only

Hai 6.32.

65. He borrows Screech Owl's beak and replaces it by the crooked

nose of the Devilfish Sk/ 135. When Eagle complains that
Raven has given a present to every behig except himself,
Raven twists Eagle's beak Hai 6.34.

66. He pulls Bhiejay's head long Ska 129.

67. He transforms a flicker feather into flickers Ska 130.

68. He throws away two of the ten arms of the Devilfish Ma 319.
' 69. He tells crows to caw at sunrise Ma 324.

70. He causes the woodpecker to live in trees Ma 325.

71. He makes half-aUve stuff by throwijag semen down on the beach

Kai 238.

72. Bird is given red cheeks at Raven's feast Ts 5.277.

73. Squirrel's face is rubbed so that the hair comes off Ts 5.277

(see also H 5.233, Xe 5.176).

74. Raven saA's devilfish is tough, therefore it loses its fat Tla 18.

75. He makes the quills of Porcupine out of yellow-cedar bark, and

makes the Bear afi-aid of them Tla 10.

76. He ties something around the head of the clam, and calls it

man's privates Tla 20.

77. He transfornis the dog into an animal because the dog tries to

imitate his actions and is too quick Tla 20.

78. He gives four pebbles each to Grouse and Sea Lion; they can

understand each other T16 85.

79. He tells the Land Otter to live on a point of land and to save

drownuig people; people returning from the Land Otters be-
come shamans T1& 86 (liere follows the Laiad-Otter storv
T16 87).

80. He lives inland Avith a giant Cannibal who is mai-ried to the

Black Pine T16 92.

81. Origin of mosquitoes. He lives with a giant, TsA'maya, who,

in order to kill Wolverene, disguises himself like a bear and
is carried home by Wolverene; Raven, in the shape of a
blackbird, gives him a small spear, Anth which he wounds
Wolverene's foot, the seat of his life; Wolverene I'evives eveiy
time he is lulled; finally they burn him, and his ashes become
mosquitoes T1& 92.

574 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

82. He transformB drowning boys into sea birds T\b 135.

83. Raven is the grandcliild of Mouse, tlierefore the mouse is always

eating Tla 19.

84. In olden times roots grew already cooked in the groimd Tla IS;

M6 295.

85. Raven's blanket floats away from him; he goes ashore and

throws it on bushes; it becomes Rehis hracteosum Tla 19.

86. Raven transforms a person into a celery plant Tla 20.

87. When he is crossing Kaisun Harbor on a log, the West Wind

blows; he tells the rock to open, escapes into it, and spears
the Wind; therefore it is always calm at that place Ma 322.

88. By thro\ving bilge-water out of the canoe he makes the water

muddy where herring spawni Ska 128.

89. His f easting-house is a cave with rocks in it; the rocks were

boxes in the house T16 118.

90. His wife's sewing-basket is put ashore and becomes a rock

Tla 19.

91. He puJls up persons, who become mountains Ske 138.

92. He throws calcined shells away; they become white rocks

Sk/ 137.

93. Birds gather cedar bark, wliich is transformed into stone

Ska 127.

94. Raven calls a place Halibut Place Sk/ 138.

95. He calls a place Salt Stone Sk/ 138.

96. He spears bad weather; his spear becomes a white streak on a

rock Sk/ 138.

97. He puts an eagle-tail feather into a certain place, which is named

accordingly Sk/ 138.

98. He eats Liklia'o, and calls the place Pulled Off With The Teeth

Sk/" 138 (a general note that Raven named places is found
Tla 20, Xu 5^.105).

99. He strikes rocks with his head, and the holes may be seen up to

this day Sk/ 138.

100. He makes a water-hole with his bill Ma 329; Skc 138.

101. When traveling with liis cousin, he causes the canoe to reach its

destination with one stroke of the paddle; thus he makes
traveling easy Skc 138.

102. Raven gives to a man who asks for water a very little only; the

man falls down and forms a long point of land Skg 146.

103. He throws a hair-ribbon upon the sea and walks over it Ska 118.

104. His house timbers are transformed into stones Kai 8.237;

M6 295.

105. He splits rock by kicking it, being angry becaiise Iviller Whales,

whom he calls, will not stop M& 295.

106. He transforms waves into mountains M& 296.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 575

107. He transforms a digging-stick and a screen into stone (see No.

158) Kai 8.237; Ma 31.5.

108. He becomes angry with a Wliale, kiclvs the ground, herrings

come out, which he transforms into human beings; he tells
them to establish a town M« 318.

109. He transforms himself into a woman and stays o;i the trail to

the inland tribes; people ])ecome strong by cohabiting with
her; she has a small round well; when people drink of it,
they become strong Ma 318.

110. He makes ilasset Inlet by drawing a line -with his finger Ma 321.

111. He digs a hole through a treeless impassable promontoiy; when

people go through it, they ^\■ill not be sick Ma 325.

112. Raven flies with the Geese; they drop him, and he sprinkles

down sand, which becomes Rose Spit Kai 236 (sec No. 179).
A sandbar is created in the same manner M 326.

113. Raven transforms a killer whale into stone Kai 8.237.

114. He makes a harbor by making his canoe move backward in a

semicircle Kai 8.237.

115. He pxishes his sister out of his rock house and transforms her

into stone Kai 8.237.

116. Raven cuts a canyon with a shell knife Tl 5.316.

117. By rocking his canoe he makes the sea rough near Sitka Tla 13.

118. He tries to make a place like Nass River, but the Clams prevent

it, drowning his voice by their noise Tla 15.

119. He transforms into stone two brothers who are ci'ossing Stikine

River Tla 15.

120. After the Deluge the people die of cold; some are turned into

stone; the fish left on the mountains are turned into stone
Tla 17.

121. He transforms a whale and canoes into rocks; these are near the

place where he killed the beaver (see No. 52) Tla 20.

122. Raven puts liis cap on a rock Na 14.

123. He tells a rock that it is covered -with pubic hair, meaning the

algse growing on it Tla 18.

124. He tries to make privates of females of bark and leaves; fuially

he gathers them on an island Tla 16. When going to find the
privates of females on an island, he asks various birds to
accompany him; none can do it; he places the drawing of a
toadstool in the stern of the canoe; then he gets one for his
vdie and one for his sister Ska 126.

125. He tells the Tsimshian to hurry, therefore they are industrioiis

Ska 112.

126. From a chief's daughter he obtains a charm to make people

good-looking; he induces her to part ^\^th it by making her
believe that she has soiled her bed and that he will tell on
her (see No. 4) Sk/ 137.

576 TSIMSHIAN MYTHOLOGY [eth. ann. 31

127. He sees Ninstints people perform magical feats, therefore there

are many sorcerers among them Ska 112.

128. He makes human beings of rotten wood, and causes them to

limp by making their limbs of different lengths Kai 8.237.

129. He makes hermaphrodites Kai 8.238.

130. Raven wants man to have the privates on the forehead; his

intentions are defeated Nu 5.108.

131. He invites little people to a feast, lets them sit on a bear skin;

they call the places without hair swamps; he shakes the skins
over the fire, and the little men become pupils of eyes Tla 18.

132. He creates the various races of man Tla 19.

133. He teaches the people their mode of life (feasts, slavery, sha-

manism, death rituals, halibut fishing, making of fish traps,
seal-spears, canoes, salmon-hooks) T1& 84.

134. He institutes war by telling people to fight T1& 85.

135. He shows the people a charm enabUng them to get home when

out canoeing Tla 19.

136. Raven teaches river talioos, forbidding that sea animals be

called by their right names T\b 89.

137. He teaches the Chilkat how to make storehouses for salmon and

how to trade with the inland tribes T1& 89.

138. He teaches the use of tobacco T16 89.

139. He does not come at once when invited to a feast, and is then

ignored by the host; later on he gives a feast and institutes
the feast customs T1& 117.

140. He learns how to make nets BC 5.246.

141. Raven learns how to cook olachen Ts 66.

142. He teaches ceremonials BC 97.

143. He gathers herring spawn on hemlock branches Ts 774; Sk/ 135.

144. He finds the first abalone shell, makes it into an ear-ornament,

and shows it to the people Ma 313.

145. His child dies, and he forbids people to laugh; Greatest Laugher

disobeys, therefore people soon cease to mourn Ma 313.

146. He takes a girl to be his sister, and when she is menstruant he

places her behind a cedar board Ma 314; Kai 8.237.

147. He causes his sister to gather Ci-ow's hair-seal; lie himself gathers

sea eggs; therefore the former are not eaten, the latter are a
favorite food Ma 317.

148. He says canoes shall not capsize; but when two large waves

come, he rides on shore on the first one, and is capsized by the
second one, therefore people capsize Ma 326.

149. He assembles the Tsimshian and establishes their clans Ma 323.

150. He digs a lake and a river running out of it; lie ordains that

canoes shall always upset in that river Ma 325.

151. He gives a feast to supernatural beings Tl 5.317 (see also p. 581,

No. 224).

BOAS] COMPABATIVE STUDY OF TSIMSHIAN MYTHOLOGY 577

It appears from this list that some phenomena of natm'e, many
characteristics of animals, forms of land, and some customs, are
explained by these tales.

Besides these, the various incidents of the Raven tale contain
many adventures which refer to the voraciousness of Raven, and
which describe some of the tricl« that he tries to play. In the fol-
lowing is given a list of these :

152. Sea Lion becomes Raven's brother-in-law Skf 1.33. See also

Mc 336 (No. 173).

153. Raven kills his brother-in-law, the Mallard Duck Ma 328.

154. He eats the sea anemone Sk/ 134.

155. A person harpoons seals; Raven can not see any; the other one

pxills a blood clot out of Raven's eyes, but puts it back again,
leaving him as before Ska 115.

156. Shrew's single piece of dried fish, single cranberry, and single

crabapple form an inexhaustible supply of food Mb 299.

157. Raven has a child by Mink Woman and lets it die Tl 5.319;

Ma 313 (see No. 145).

158. Butterfly eats the roots that his sister has dug (see No. 107) Ma

315.

159. Raven takes halibut shoulders from his sister, who has turned

into stone Ma 320.

160. He kills fish by thi'owing a stick at them; tries to string them

up, and asks Owl to help him Ma 320 (undoubtedly identical
withTs63, Tla 11).

161. He calls the Butterfly out to sea Ma 327.

162. He pretends a canoe is splitting, for this reason refuses to go on

board, stays behind, and eats the provisions of the canoe
owners Ma 327.

163. He marries Sea Gidl Kai 8.233.

164. Raven's wife. Sea Gull, dies; he finds a tree with drops of pitch,

and believes it cries with him; he thinks huckleberries have
blackened their faces to mourn with him Tla 10; Kai 8.233.

165. He tells a crooked tree that it evidently has a crooked mind

Kai 8.233.

166. He calls his brothers-in-law the Sea Gulls, who are scared when

he croaks; the Porpoise, who is among them, understands
him, and says that Raven is not speaking angrily; they enter
the house; he lets his servants, the Sandpipers, dance; the
Porpoise interprets to the Sea Gulls all that he says, which
makes him angry; he returns the visit Kai 233.

1G7. Raven calls the Salmon, and the Porpoise interjjrets what he is
saying N 69.

16S. He kills the beavers by croaking over them. Therefore there
are no beavers on Queen Charlotte Islands Kai 236.
50633°— 31 ETH— 16 37

578 TSIMSHIAN MYTHOLOGY [eth. ann. 31

169. Woodpecker's salmon become pitch Hai 5. 308.

170. Raven's wife is Woodpecker; he steals her pitch and sticks to

it; he is glued into a box, sent adrift, and rescued by Gull,
who spits fat on his face; on account of this adventure he is
black Tl 5.314.

171. Two women are supported by a log which goes out fishing every

morning and returns with fish tied to its branches Tl .5.317.

172. He gets fat hanging out of Deer's nose by wiping it off Tla 8.

173. He kills the Killer Wliales by putting canes into their necks;

he tells them not to look while he is doing so ; the last one looks
and escapes Tla 12; T1& 116. See also Mc 336 (No. 152).

174. He steals a self-acting club, which refuses to act for him because

it does not know him; he breaks it Tla 15.

175. He induces the Ground-Hog people to throw out their provisions

by making them believe it is spring Tla 15.

176. He tries to marry a princess, but his companion the bird

TsAgwa'n tells the people that Salmon Woman (see No. 14)
has deserted him; therefore he ordains that TsAgwa'n shall
always live alone T1& 108 (this is continued as the story of a
woman who marries an old man, and later on is carried away
by the Ducks.

177. He lives in Fish Hawk's house, and lets the Hawk do all the

workT16 116.

178. He tries to live with another bird, and lets him do all the work

T16 117.

179. He marries among the Goose people, flies along with them, dis-

likes their food, kills a Goose, and is deserted by them (see
No. 112) T1& 117; Kai8.23G.

180. He steals crabapples K 9.213.

181. He is driven away by the feasters Ne 5.177.

182. Raven is fooled by his host, who gives him a red-hot coal instead

of food Ne 5.177; Ne 9.241.

183. Raven soils his sister's house; when she goes to clean it, he steals

her clams Ne 5.178.

184. Raven lets Raccoon dance; he tells him to sing a long song;

when he gets angiy, he paints him with ashes H 5.233.

185. Raven visits a man who lives in a swimming-house and fishes

halibut; he carries him across the water and throws him
from his back into the sea; then he goes into the house to get
halibut, but the owner causes the house to sink and almost
drowns Raven BC 5.244; LkungEn, Hill-Tout 7.348.

186. Raven meets a mother and daughter, marries the young woman,

and pretends to be building a canoe; meanwhile the women
feed him Ts 84.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 579

187. Raven and the Wolves. Raven visits Chief Wolf; the Wolves

go a-hunting and bring quantities of food Ts 94. Raven
leaves the Wolves and returns after some time, wounded;
Tomtit takes him to the Wolves' house; the Wolves scent his
wound; when the Wolves go a-hunting, they throw down
mountain sheep; Raven hides them; when the Wolves dis-
cover the theft, he puts on his Raven garment and fhes away
Ts96.

188. Raven drifts to Cape Fox with the tide, therefore canoes do not

capsize in stormy weather when crossing Ts 100.

189. Raven visits the Salmon chief, who kills his four boys; they are

transformed into salmon; when the bones are thrown into the
water, the boys revive; Deer hides a single bone from the
chest, and therefore one of the boys has no blanket pin
(see p. 773) ; Raven and the animals carry the children away
in their canoe, which moves quickly away propelled with the
magic paddle ; the salmon overtake them and Deer kills them ;
then Raven sends the salmon to the various rivers K 10. .346.

190. lie teases the Spider Crab and is drowned by it Ts 70; Skd 128

[by Devilfish Ne 5.176].

191. He crawls into a child's skin at Rose Spit Mb 304; Ska 110, 118.

192. He transforms excrement into men, who melt by the fire Skd 132.

193. He causes Fern Woman to reach out for olachen that he has in

his canoe, and tears out hair from her armpit; her sons cast
stones with a thro%ving- stick and break Raven's paddles; the
last stone passes through a knot-hole in the last paddle, and
he gets away Ska. 117.

194. He sends people to get food for a feast which lasts ten years

Ska 123.

195. Myth-telling contest with Qingi, who asks Raven's companions

to tell a story; when they say they do not know of any, Qtngi
asks them to relate "Raven Travehng," wliich makes Raven
ashamed; they then tell about incidents relating to the de-
struction of Qingi's people anil make him ashamed Ska 124,

196. He inquires of a woman who is weaving baskets for his cousin;

when she does not answer, he threatens to knock out her
hibret; then she says that his cousin is on the fourth point of
land in front of a shell on which she is drawing Skf 136.

197. Raven marries Djila'qons, who appi^ars in the water near Bella-

bella; she sinks whenever he approaches her, until ho uses a
wide pea-shell as a canoe; he takes off her dancing-ornaments
and wipes her body; he gives her Beaver's house (see No. 50)
Ska 115.
198o Heron makes a canoe; Raven pretends to help him, but cuts
through the canoe M6 300.

580 TSIMSHIAN MYTHOLOGY [eth. ann. 31

199. When shellfish go to war, they are poisonous M6 307.

200. Raven gives his sister in marriage (Gau'o type, see p. 850) Ma

316. He calls animals to be his companions (Gau'5 type) Tla 9.

201. A witch steals Raven's breath (see p. 736) Tl 5.318.

202. Raven meets the One-Eyed Giant; he carries a salmon eye, and

pretends to take out his own eye and to put it back; thus he
induces the giant to tear out his eye; then he kills him; after
this he has a knife-thro\ving contest with the giant's wife;
he flies up; the knife passes under him; he kills the giant's
wife Tl 5.318 (this is preceded by No. 211). Skate and Raven
have a knife-throwing contest; Skate turns its narrow side to
Raven; Raven is liit Nu 5.107.

203. Raven and Tree call each other names Tla 20.

204. He causes "fat on the sea" to sink by striking it with his paddle

Tla 20.

205. He visits the Fish people, whose houses are described T1& 84.

206. Killer \^Tiale tests him in a sweat-house; he saves himself by

holdmg ice in his mouth T1& 89. (See p. 806.)

207. Raven has a diving-contest \vith travelers who take away his

wives; when Raven dives, he hides near a rock, pointing his
beak out of the water Co 5.79. (See p. 812.)

208. Raven's daughter is induced by Crow to eat sea eggs; Crow tells

on her, and she is deserted by her father and his people Ne
5.180.

209. Raven marries Haiahlaqs, and deserts her because they have no

children; then he marries Ts!u'mqalaqs; their eldest son
paints rocks with red color, and ordains that when the color
is bright there will be plenty of food H 5.234.

210. Raven quarrels with Eagle because the latter roosts above

Raven H 5.234.

211. Petrel and Raven have a shooting-match; Raven uses birds in

place of arrows Ts 69; N IS; Tl 5.318.

212. Raven believes he has found a beautiful dancing-blanket, wliich

tm-ns out to be moss Ts 7.2; Na 70; N& 38.

213. Raven exchanges the chief's abalone club for one of rotten wood

N44.

214. Raven enslaves the Stump that has eaten his meat N 68.

215. Raven loses his nose ornament and induces Mink to dive for it

RiMS; Ne 5.173.

216. Raven takes the form of a deer, is taken aboard by the people,

and makes a princess sick by kicking her in the stomach; he
pretends to be a shaman and cm-es the princess; he induces
the people to leave, and eats their provisions Ts 81. (See p. 722.)

217. Raven (Great Inventor) suspects that his wife, Sawbill Duck, is

not true to him; she goes out digging clams; he sends Raven
to watch her. Raven discovers that Young Raccoon and Rac-

BOAS] COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 581

coon are her lovers; Great Inventor pretends to be sick, his
wife gives liim clams, and he finds that the juice looks niillcy,
and says that he can see by tlus that his wife is not true to
him; Great Inventor pretends to die, and is buried; Sawbill
Duck passes his grave, and when she tcUs him that she hves
with Raccoon, he revives; he has become a great shaman
K 9.135; K 9.492; K 10.2S2.

218. He spoils a person's property, is thrown into the water, and

falls on a rock (see p. 629) Mb 296.

219. Creation of land Ma 29.3.

220. Ho makes a house for himself and lives alone Ma 293.

221. He says Qfeng" will adopt him Mb 304.

222. He is turned out by QSng* and makes his tliigh sore Mb 306.

223. Ho takes his uncle's place, makes a deluge, and fhes up into the

sky Mb 308.

224. He invites the fishes at night; in the morning he lets dayhght

into the house, shouts, and they become stones Tl 5.317; Ma
316.

225. He causes the birds to fight against him; asks his sister Siwa's

for her war-belt; he means her belt; ho lets himself fall down,
and crawls into the house mthout being hurt M 332.

In the version T1& a number of independent stories appear incor-
porated in the Raven tale:

(A woman visits the ghost country T16 82.)

(Story of a Cannibal T16 89.)

(Fire Drill's son Tib 94.)

(The Dog children T1& 99.)

(The Wolf arrow T1& 122.)

(Gau'6 T1& 124.)

(The woman who marries the Bear T16 126.)

(The woman who marries the Devilfish Tib 130.)

(Garbage Man T1& 132.)

(Origin of secret societies T1& 133.)

(Men who become shamans by sleeping among driftwood T16

134.)
(Raven helps a man to win in gambling T1& 135.)
(He learns a dance from the Grouse T\b 139.)
(Story of men who are transformed into land otters and ducks

T1& 142.)
(People are told they will die successively, each at one point

of land T16 144.)
(Child carried away by Man With A Burning Hand Tib 145.)
(The boy who became strong Tib 145.)
(The monster devilfish T16 150.)
(Origin of the woodworm crest T1& 151.)
(The shaman called by the Land Otters T16 152.)

582 TSIMSHIAN MYTHOLOGY [eth. asn. 31

I believe this summary of incidents proves clearly that the Raven
legend as a whole can not be considered as a well-organized cycle.
So many versions have l)een recorded, that, if the single incidents
which occur — particularly in the Tlingit and Haida series — were old
and widely distributed parts of the Raven legend, they would be
expected to appear in other forms of the tradition too.'

I believe a clearer insight into the character of the whole cycle may
be obtained by determining tlie popularity of the various incidents
according to the number of records made among various tribes and
from various narrators. In the table on p. 583 are given the number
of versions that have been recorded from each tribe. Naturally, when
telling myths to a collector, the natives will tell those fu'st with which
they are most familiar, and which appeal more strongly to their im-
agination. In this sense the table will give us an impression of the
popularity and relative importance of the various incident of the tale.

In a number of cases the character of the tales changes materially
among the different tribes, as will be more fully illustrated in our
discussions on pp. 621 et seq. Strongly aberrant types of tales that
are not connected with the Raven cycle are indicated in the table
by placing such versions in parentheses.

I have grouped all the Tlingit tribes together. Masset and Kaigani
form a group by themselves. The Skidegate has been counted sepa-
rately. Tsimshian and Nass form one group; Bellacoola, Haida,
and Rivei-s Inlet, another group by themselves; and the Kwakiutl
tribes south of Rivers Inlet have been grouped together.

In a study of this table it must be borne in mind that while the
material for the Tlingit, Masset, Skidegate, T.simshian, and Kwakiutl,
is very full, that collected from the Bellacoola, Bellabella, Rivers
Inlet tribe, Nootka, and Comox is much less exhaustive; so that
further research might give us additional material for these tribes.
These five tribes are represented principally by the records published
in my "Sagen" (Boas 4). Besides this, I have used a manuscript
collection from Rivers Inlet collected by me in 1897, the Nootka
and Bellabella tales given in Appendix I to this paper, and the
material contained in my discussion of the mythology of the Bella-
coola (Boas 15).

1 1 have recently had an opportunity to discuss this matter with Mr. Shotridge, an educated Indian from
Chilkat. He claims that among the Tlingit the Raven legend, so far as it refers to the creation, follows a
regular sequence. Upon closer inquiry, he said that everything had to be created in definite order, — day-
light before the world became inhabitable; water before fish could be produced; and so on. In answer to
my question regarding the order of the other incidents of the tale, ho claimed that they were told only to
offset the serious parts of the tale, in order to entertain the listeners, and that there was no particular order
in which these were told.

BOAS]

COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY

583

Origin Tales

The stealing of daylight . . .
Liberation of the sun ....
The breaking-up of tlie moon .

! (a) Origin of fresh water . . .
(6) Water in roots of alder trees
Origin of olachen

6. Origin of the tides

,J(a)

S. Origin of fire]

War on Southeast Wind

Ua) Deer

1(6) Bird

Ua) Stone and Elderberrj'
Cirigin of dealhV. ^ „, ...

[(b) TlieWrens request .

The painting of birds

The origin of fog

Salmon made out uf wood

The revived twin creates salmon . . . .

The offended Salmon "Woman

Abduction of the Salmon Woman . . .

Origin of soil

Origin of the months

Inciiicnls Based on Haven's Voracinusness

Origin of Kaven's voraciousness

Raven kills the salmon

Why Crow and Haven are black

Cormorant's tongue lorn out

The killing of Grizzly Bear

The killing of Pitch

Raven's beak torn off

Transformation of lUiUhead

|(a)

m ■

Raven travels with
Eagle.

26. Stealing of seal from cliildren.who play ball with it

27. Raven swallowed by whale

28. Raven steals whale

(o) Raven creates or takes a slave,

who disobeys him

(6) Slave eats food offered to Raven

(d) Raven kills slave

30. Raven gathers poor food: his companion, fat food . . .

((a) Raven pretends to be a woman
(i) Raven kills and eats the seal (including Nos. 33
and 39)

32. Bungling host

34. Visit to Shadow Town

\{a) Raven kills Deer with hammer

' [(6) Thrown into chasm

36. Raven steals salmon eggs

37. Raven steals sister's berries

38. Raven's gizzard torn out

40. Raven pretends to be dead

Tl. .M. Sk. Ts. BC. K. Nu. Co.

(1)+1

i
0
3
3
1
3
1
2

3
3

1
1

l + (2)

(1)
2

(2)

(1)+1
1

2
3
1

(2)

584

TSIMSHIAN MYTHOLOGY

[ETH. ANN. 31

TI.

Sk.

Ts.

BC.

Nu.

Co.

Amorous Advenlurcs

,, „ , ..... (C) Eaven and the girls . .
41. He burns his sister s groins^ , _

[(6) Ravens son carried away

1
3

1
2

1
1

2
3

4
4

4
2

5
2

5
1

1
2

1
1

Miscellaneous Adventures

• 1

44. Arrow of supernatural being . .

45. Invitation of sea monsters

The name of the Raven changes from tribe to tribe. While among
the Tlingit the name Yei is used tliroughout, the Haida, although
identifying the being with Raven, call him NAfiki'lsLas ("He Whose
Voice Is Obeyed"). The Tsimshian also identify him with Raven,
but they call him Txa'msEm. Among the Bellacoola I always heard
the name Raven used, except in so far as he is identified with the
ancestors of certain village communities. The Bellabella and Rivers
Inlet tribes use the name He'mask'as ("Real Chief"). In Rivers
Inlet, however, a second name, K!wek!waxa'we^ ("Great Inventor")
also appears. This name seems to be used from here southward as
far as the most southern Kwakiutl tribes. In northern "\"ancouver
Island the two names, Mfi'skwa ("The Greedy One") and O'^meal
(perhaps related to o'^ma, " chief tainess") appear. Among the
southern Kwakiutl, Great Inventor or O'^meal is considered the elder
brother of the animals, and among the Kwakiutl proper the myth
develops in such a way that Great Inventor appears as the chief of
the village of the Quadrupeds, while the Birds with their chief live in
another village. The tale is localized in the old home of the Kwakiutl
atQa'logwis ("Crooked Beach "). The Nootka call him Qo''icin''mit",
and localize his home at Yuquot, in the Mowa'tclath'' territory.

In the region of the Gulf of Georgia, and extending northward as
far as Bellabella, the Mink legends replace to a great extent the
Raven tales. We have seen, however, that the Raven tale extends
southward as far as the most southern Kwakiutl tribes. In frag-
ments it may be recognized even still farther south. The essential
traits of the Mink tale seem to me quite different from those of the
Raven tale. In our discussion of the introduction to the Raven tale
we shall see that there is apparently a close relation between the first
incident of the Mink myth (his ascent to the sky) and the beginning
of the Raven tale, in so far as both may be interpreted as Deluge
legends. The exploits of Mink are, however, quite distinct in char-
acter from those of the Raven. Most of them deal with marriages
of Mink and various kinds of beings and of his amorous propensi-
ties— a trait that is not so prominent in the northern tales. Never-

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 585

theless there is a considerable amount of confusion between the two
cycles, as may be seen from the list of incidents common to the Raven
tale and to the Mink tale that is given below. The MLuk tales, more
particularly the amorous group, are also related to the Coyote tales,
but I shall not enter into this subject here.

INCIDENTS IN MINK TALES

1. Mink and the sun H 5.234; H ap 8S5; BC 95; BC 5.246; Ri

5.215; RiMS; Ne 5.173; K 5.157; K9.123; K 11.80; Sts Hill-
Tout 5.345. See also BC 69, 102.

2. He marries Kelp K 5.1 58; K 9.127; K 11.117; Co 5.71; Sts 5.44.

3. He marries Frog Woman K 5.158; K 9.129; K 11.119.

4. He marries Diorite Woman K 5.158 ; K 9.131 ; K 1 1 .122 [Barnacle

Co 5.71].
4'. Kwa'tlyat' marries the Pitch Nu 5.100; Co 5.71; Sts 5.44.

5. Mink wants to many Sawbill-Duck Woman K 9.131; K 11.124.

6. He is deserted by his wife K 9.133.

7. He makes war on his friend Land Otter K 5.158; K 9.157, 494;

K 11.127; Co 5.72; Ntl Teit 2.59; U 234.

8. Mink recognized as father of a child K 9.495; Nu 5.108; Co 5.73.

9. Mink kills the sons of the Wolf K 11.103 [son Co 5.75]; Se 57;

Squ Hill-Tout 3.543.

10. He marries the princess of the spirits K 11.113.

11. Deer and Sawbill-Duck Woman K 11.135.

12. Mink and the Starfish Woman K 11.144.

13. Mink tries to make a mountain K 11.101.

14. He marries Fog Co 5.71.

15. lie marries the Eagle Co 5.71; Sts 5.44.

16. Mink and the women Ne 5.172; Nu 5.108; Co 5.72.

17. Mink and the Holothuria Co 5.74.

18. Mmk uses his grandmother's vulva for bait Co 5.74. See also

N 121; Sk362; Sk 363.

19. Mink and the hornet-nest Nu 5.109; Till 142.

20. Mink fights with the ghosts K 5.158; Na a, h 5.54; Sts 5.43;

(Lil 302).i

21. Mink and the seal K 9.147.

22. Mink gets sea eggs K 5.159; K 9.137; K 11.140.

INCIDENTS COMMON TO MINK AND RAVEN TALES

23. Mink gets tides Ri 5.215; K 5.158; K 9.493; K 11.88, 94. See

No. 6 in Raven list, p. 567.

24. Mink gets fire^ K 5.158; Naa, h 5.54; Sts 5.43; (Lil 302). See

No. 8 in Raven list, p. 567.

1 See No. 24, below.

= The type of story of the Nanaimo, Lillooet.and Fraser Delta tribes is similar in form to the story of
theoriginof the tides among the KwakiutlXe. 5. 175; K5.15S;Ne 9.229; K 9.49.3; K 10.278; K 11.88,94.

586 TSIMSHIAX MYTHOLOGY [eth. ann. SI

25. Mink and Salmon Woman Ri 5.209; K 5.159. See No. 14 in

Raven list, p. 568.
20. Mink swallowed by Wliale Ne 5.171. See No. 27, p. 569.
27. Wolves steal Mink's gizzard Co 5.74 [musk-bag K 9.14.3]. See

No. 38, p. .569.
2S. Mink pretends to be dead K 9.135, 139; Co 5.73; Sts 5.33. See

No. 40, p. 569; No. 217, p. 580. See also Wish 105.

29. Mink burns his sister's groins Co 5.71. See No. 41, p. 569.

30. Mink loses his nose-ornament Ne 5.173.

31. Steelhead salmon. See No. 19, p. 568.

32. Mink makes a slave. See No. 29, p. 569.

33. Southeast Wind. See No. 7, p. 567.

34. Bungling host. See No. 32, p. 569.

Transformer Myths

Stiil another cycle, that of the culture hero, extends northward as
far as Bellabella.

INTRODUCTIONS OF TRANSFORMER TALES

Like the introductory parts of the Raven myth, those of the Trans-
former or culture-hero tales show considerable variation. Among
the Kwakiutl the Transformer, who is called Q la'neqe^lak", and his
brother, are sent down from heaven (in Dawson' 20; Ne 5.194) and are
adopted by Heron and his wife the Woodpecker (Haiah^lak", Dawson
20), who own a salmon weir. Whenever the latter come home with
salmon, they shout, "Enemies are coming!" The children discover
this, and kill and transform the old people (Ne 5.194; Ne 9.187;
Ne 11.185; Dawson 20, 21).

Among the Chilcotin the Transformers are the descendants of the
dog who married a girl. The dog Lendix'tcux is recognized by the
girl as her lover by the marks of her hands, which she covers with white
paint, and which she presses on his back. She is deserted by the
people. Raven insults her, but Magpie pities her. She gives birth
to three pups, that play about in human shape when she is absent,
wliile on her return they put on their dog blankets. She burns the
blankets, and they remain boys, while the old dog succeeds in put-
ting on part of his blanket. He becomes a being half dog, half
human. The boys become expert hunters. The people return, and
they give food to Magpie; wliile Raven is punished for his malice.
Then the boys and the old dog set out and begin their work as trans-
formers (Chil 7-9).

The tribes of the delta of Eraser River relate that the Transformers
are children of the Black Bear (Sts 5.19; Sts HiU-Tout 5.360). This

1 G. M. Dawson, Notes and Observations on the Kwakiool People of Vancouver Island ( Trans. Roy. Soc.
of Canada, vol. V, Section II, pp. 1-30. Montreal, 1888).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 587

introduction is used also by the Lower Thompson Indians (U 218),
and has been recorded as far east as Lytton, at the confluence of
Fraser and Thompson Rivers (5.16; Teit 3.317). It is also referred
to as belonging to the LUlooet of Fraser River (Lil 350), while
most of the Upper Thompson Indians (Teit 2.42, Hill-Tout 1.195,
Ntl Teit 3.315) and the Shuswap (5.1, Sh 644) lack this part of the
introduction. Since most of the inland tribes state definiteh^ that
these Transformers came from the coast, it seems plausible that this
introduction belonged originally to the region of the Fraser River
Delta. The tale itself has a wide distribution and is often not con-
nected with the Transformer cycle. Examples areK5.16S; K 11.15;
Co 5.S1; Ntl Teit 2.69; Lil 322: Sh 681: Kath 118; Takelma 117;
Ivlamath 118.'

The Shuswap version, referred to before, shows certain indications
of a relationship to the Chilcotin mtroduction. In the version 5.1
it is stated that a woman tlvrew medicine on lier three sons, who
attained magical power: while the oldest one, whom she missed,
became a dog. In both these versions tlie Transformers use a magical
staff in their exploits (see pp. 610 et seq.).

Among the Quinault and Chinook a quite diffei-ent formula is used as
introduction. A woman is carried away by a Grizzly Bear. She has a
son and a daughter. The Bear kills her brothers, except the youngest
one, who burns the abductor and his son in their house. The brothers
are revived, and on their way home thej' bathe in a lake. There the
sister is transformed into a lake-monster. The daughter marries a
chief.- Blue] ay induces her to laugh, in consequence of which she
becomes a cannibal. Her twin sons discover what slie has done, and
punish her. They become the Transformers (Chin 17; Quin 81).

Among the Comox (5.63), Cowichan (5.45), Squamish (5.56), and
Puyallup of Puget Sound, ^ no introduction has been recorded.

In all these cases there are a number of Transformers. Among the
Kwakiutl, Nootka, Quinault, and Chinook, they are twins. The Bear
children of the interior, referred to before, are brothers, although in
the related stories of the interior they are sometimes described as
friends. Among the Comox the Transformer, who is called Kumsno'ol
("Our Elder Brother"), is accompanied by Raven, Mink, and a bird,
probably the Woodpecker. AU along the Gulf of Georgia the Trans-
former is called Xals, or, in reduplicated form, Xexals (Sts HiU-Tout
5.360). By the Nitinath he is called Alls {Glohis, liii [1888], 157).

In the Nootka introduction recorded by George Himt (Nu ap 908) ,
the Mucus Boy (see p. 734), who visits his father in the sky, becomes
the Transformer and is sent down to our earth. In the Nootka ver-
sion 5.98 no introduction has been recorded.

' A. S. Gatschet, The Klamath Indians (ContTibulions In Norih American Eihiwlogy, vol. n, Pt. 1).

2 The Quinault version begins here.

3 Boas, "Zur Mythologie der Indianer von Washington und Oregon'" (Globus, vol. Lxm, p. 154, 1893).

588 TSIMSHIAN MYTHOLOGY [eth. ann. 31

The following list gives the general character of the introduction as
recorded in various areas:

1. Q la'neqe^lak" and his brothers come down from heaven Ne 5.194;

Ne 9.187; Ne 11.185.
2a. Woodpecker has two wives, Grizzly Bear and Black Bear; the

former has no children; the latter, three sons and one daughter

Sts 5.19.
2&. Red-Headed Woodpecker has two wives. Grizzly Bear and Black

Bear; each has four children U 218.
2c. Magpie has two wives. Grizzly Bear and Black Bear; each has

four sons Sts Hill-Tout 5.360.
2d. TEmtli'psEm has two wives. Grizzly Bear and Black Bear; each

has four children Ntl 5.16.
3. Xals comes down from heaven Cow 5.45.
4a. Four brothers Xais travel about Squ Hill-Tout 3.518 [Xais

comes down from heaven Squ 5.56].
4&. Four brothers travel inland from the sea. Lake Lillooet, m 350.
4c. Three brothers Qoa'qlqal come up the river Ntl Teit 2.42.
4d. Four Transformers Qwo'qtqwal come up from the sea; Nicola

Valley, Ntl Teit 3.315.
4e. Four brothers and a sister called A'tse'mel come up from the

sea Lil 292.

5. Xone', no origin tradition, Puyallup, 154.'

6. Xone'xone, no origin tradition, Chehalis, 155.'

7. Le'esa (four brothers) and Kwelaa'llst, who is their aunt's grand-

son, live at Kamloops; three of the brothers are given power;
one becomes a dog Sh 5.1 ; Sh 644; also Dawson ^ 31.

8. The sons of the Dog who had married a girl become the Trans-

formers, and travel, accompanied by their Dog father Chil 7-9.

The following special incidents are mentioned in various versions:

9. XExals, after a stay inland, comes down to Harrison Lake Sts

5.19; Sts Hill-Tout 5.360.

10. The youngest brother is the canoe in which the older ones travel

Squ HUl-Tout 3.518.

11. The youngest is carried on the back of the elder brothers U 220;

Ntl Hill-Tout 1.198; Ntl Teit 3.315.

12. The Transformers travel with Mink Sts 5.19; Sts Hill-Tout 5.360;

Lil 292.

13. The youngest one wears a beaver cap Sts 5.19.

In connection with the present discussion it is not necessary to
follow out the details of the introduction, which has no inner relation
to the following Transfor/ner tale.

' Globus, vol. Lxm, 1S93.

2 George, M. Dawson, Notes on the Shuswap People of Britisli Columbia ( Trans. Roy. Soc. Can., 1891^
Section II, pp. 3-44).

BOAS] COMPABATIVE STUDY OF TSIMSHIAN MYTHOLOGY 589

TRANSFORMER MYTH OF NORTHERN VANCOUVER ISLAND

The most characteristic incidents of the Transformer legend of the
Newettee division of the Kwakiutl are the encounters with ancestors
of tribal subdivisions. Manj" of these have the form of contests, in
which tlie ancestor is proved to be as powerful as the Transformer.
The latter is throughout represeiited as unable to overcome the powers
of the sacred winter dance. He represents the powers of the secular
sunmier season. In a few cases the ancestors are transformed by him
into stone or rivers. Most of these incidents are very brief. Follow-
ing is a list of those that have been recorded :

1. Q la'neqe^ak" meets He'liguliqalaand Lo'lEmagaatQ !a'las 5.196;

9.199; 11.210; 11.195; Dawson' 21. See also 9.193.

They throw their winter-dance power [woodworms 11.210] at each other
[they have dentalia on their fire 11.210]. Q la'neqe^lak" is afraid, and passes
behind them 5.196; 11.195; 11.210: therefore there is a trail behind Q!a'}as
11.210. In 9.199 the same incident is referred to. It is simply stated that
Q la'tteqe^lak"" saw the red-cedar bark and woodworms, was afraid, and passed
beliind He'lig'iliqala. [A man shakes a blanket filled with diseases at him;
he faints, and tlien passes behind, Dawson 21; see also 9.193.]

2. Qla'neqe^ali" meets O'^meal at Ge'^'a [XudzExsta'^e 5.196]

5.196; 9.207; 11.222.

They point with their first (fourth 11.222) fingers at each other, and each
has a hole through his head. They are afraid of each other 5.196. They
were of equal power 9.207. [O'^meal had the hole in his stomach; Qla'ne-
qe^lak", between his eyes. Qla'neqe^lak" is afraid of O'^meal 11.222.]

3. He meets Lexya'lik'a^layu and his sister ^naxnai'silaogwa at

Xusbalis; the two dance the winter dance; he is afraid, and
passes by 5.197; also mentioned in 9.195.

4. He meets Kwe'xag'ila on the mountain XusE'la, wearing the

grizzly-bear mask and dancing the fool dance 5.197.

5. He meets HaVilik-a-'we at LE-'la'd in Hardy Bay 5.197; 9.195;

11.223; 11.224; 11.196. See also 9.207;' 11.229; Co 5.63.—
11.227; K 9.453; K 10.100; K 9.480; K 5.167; 5.182.

Ha'yilik'a^we dances, wearing a mask and an ermine headdress. Qla'ne-
qe^ak" lets the waters rise, but is unable to harm Ha'yiUk-a^we. He throws
him into a fire, but Ha'yilika^we sinks into the ground. Since Q la'neqe^lak"
can not overcome him, they become friends. He fills his river with salmon
5.197. [He sees Ha'Ti-ilik-a^we dancing with a large head-ring, is afraid of
him, and passes behind him 11.196.] [Ha'yiUk-a^we pushes a stick into his
left side and lets the skin close over it. Qla'neqe^lak" is unable to find this
"sickness," and he is thus beaten by Ha'yilik-a^we 11.224.] [After passing
Ha'yilik-a^we, he sees him in his canoe, singing a sacred song. Ha'yilik-a^we
is thrown into the water and becomes a perch 11.223; 11.229.] In9.207the
same story is told, but the name of the ancestor is not given. The person
who is dancing in the canoe and singing is called the perch, and says that he
has the greatest power of throwing supernatural powers into people. (See
also p. 568, No. 25.) Hai'alik^a^we is also mentioned in 9.195.

1 See p. 586, note 1 .

590 TSIMSHIAN MYTHOLOGY [eih. ANN. 31

The Comox incident of the Transformer's meeting with a shaman, who says
that he is merely enjoying the fine weather and is then thrown into the water
and transformed into a fish with stout body and thin tail, is presumably
identical with this tale Co 5.63.

The incident of Q !a'neqe^lak"'s meeting with Yix-a'gEme^, as told in 11.227,
is identical with one of the versions of his meeting with Ha'yiUk'a^we. WTien
they meet, Yixa'gEme- is first transformed into a young sawbill duck, then
he is retransformed into a man. Next Q la'neqe^lak" is transformed in the
same way. Then Q la'neqe^lak" makes a deluge, which does no harm to
Yix'a'sEme^'s house, the smoke coming out of the water. According to one
version, Yix'a'gEme^ also makes a deluge in return. Q la'neqe^lak" becomes
afraid of him and pa.sses. The same incident is recorded in the QIa'mtalal
tradition K 10.100; K 9.453. Q la'neqMak"' meets Chief QIa'mtalal. Assoon
as he looks at him, the chief's pile-driver falls into the water; but, owing to
the chief's magical power, comes up again. Qla'mtalal calks his house,
because he knows that Q la'neqe^lak" is going to make a deluge K 9.453.

The same story is told of Ma'leleqala, who built a house of large trees and
calked the openings with clay. During the deluge he remained safe inside.
After the water had subsided, his brothers hauled in drift-logs, which became
their tribe. Wien Q la'neqe^lak" meets him, he wears a head -ring of red-
cedar bark, and is told that he shall be the first to receive red-cedar bark in
the winter ceremonial 9,480.

The incident of the flood is also told of Ha'yilika^we without express refer-
ence to Q la'neqe^lak". It is said in this version that the deluge lasted for a
whole year, and that the raven K!wek|waxa'^we caused the flood to subside
K 5.167. At another place in the O'^meiil tradition a contest between
Ha'yilika^we and O'^meal is told of, in which they point at each other with
their fingers. Ha'yiUka^we makes a hole in O'^meal's head, while the
latter makes a hole in Ha'yilika^we's chest. Then O'^meiil produces the
flood, which leaves shells on the roof of the house. Ha'yilik'a^we throws
these through O'^meal's stomach, a feat that O'^meiil is unable to imitate.
He makes, however, another flood, while Ha'yiUk'a^we causes the smoke of
his house to pass through the water. Then they throw each other respec-
tively with the double-headed serpent and trees, and finally become friends
5.182.

6. Q la'neqe^lak" meets Xate'tsEn 9.3.

Analogous to this is also the meeting between Q la'neqe^lak" and Xate'tsEn.
They treat each other to meat of the double-headed serpent. Then they
transform each other imsuccessfully into fog and a crane, each resuming
human shape immediately after the transformation. Next they race on
Xate'tsEn's playground, running first up a mountain, then down again, and
then jumping into the canoe. Q !a'neqe^lak"'s belt comes off, and he falls
into the water. Xate'tsEn believes that he has vanquished him; but
Q la'neqe^lak" comes up again, and transforms a beaver and the watchman of
Xate'tsEn's salmon weir into stone.

7. Q la'neqe^lak" meets Tslii'qame-' K 10.167-171.

Q la'neqe^lak" meets Tsla'qame^, and they try their powers. He points at
him with his finger, and a hole appears under the eyes of Ts!a'qame«. He
heals himself, and performs the same trick on Q la'neqe^lak". The Trans-
former asks his companions to cut off the head of Tsla'qame^. They do so,
and he comes back to life. The Transformer orders hia companions to cut

BOAS] COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 591

open the belly of Ts lii'qame^ and to take out his intestines, but he revives.
He is thrown into the fire, and they ran not kill htm. They tie a stone on
his neck and throw him overboard into the sea. He comes up again and
walks back to his house. Tsla'qame^ tells Q !a'neqe«lak" that he will not
be able to kill him. Then Q la'neqe^lak" takes part of the neck-ring of red-
cedar bark that Ts!a'qame^ is wearing, and takes it to the house of the Sal-
mon. This has the effect that frogs come to be in Tsla'qame^'s stomach.
He takes them out and puts them on a rock.

8. Q la'neqe^lak" meets Ma'tag-ila 5.197.

He meets a large bird, which takes off its dress and becomes Ma'tag"ila.
They become friends, and he creates salmon for Ma'tagila in the river
TslE'lxut in Hardy Bay.

9. Q la'neqe^lak" meets No'mas 5.197.

He meets No'mas, the ancestor of the La'wifslis, who was the first one to
use fish-lines made of kelp, which are employed in halibut fishing.
Q la'neqe^lak" makes friends with him, and creates salmon in his river.

10. Qla'neqenak" meets NomasE'nxelis 5.196; 9.207; 11.195; 11.221.

He meets NomasE'nxelis, who sends his son to Xusba'lis. Q la'neqe^lak"
transforms him into a large stone on Hope Island. The grass on top of the
stone is his hair. NomasE'nxelis's son had a house, in front of which a totem-
pole was erected. Q!a'neqMak" tears it out and throws it into the sea 5.196.
The same incident is briefly referred to in 9.207. In 11.195 it is merely
told that Q la'neqe'lak" sees the children of NomasE'nxelis throwing wood-
worms at each other and wearing large head-rings of cedar bark. For this
reason he is afraid and passes them. In 11.221 the same incident is repeated.
It is stated that Q Ja'neqe^lak" transforms NomasE'nxelis's tribe into stones;
that NomasE'nxelis himself became a small island in the Bay of Newettee;
that NomasE'nxelis's children were performing the winter dance, throwing
harpoons at each other, and that for this reason Q !a'neqe^lak" was afraid of
them.

11. Q!a'neqe^lak" meets the ancestors of the Nimkish K 5.134;

11.228.

They give each other fat of the double-headed serpent to eat, but are unable
to poison each other. Then Q la'neqe^lak" tries to transform them succes-
sively into ducks, mountains, kingfisher; but every time they regain their
human form. The}' are also unable to transform Q la'neqe^lak". One of these
ancestors takes the name Gwa'^nalaUs. He thinks that on Q !a'neqe^lak"'s
return he may be transformed into a stone or a tree; but since stones are liable
to break, and trees liable to decay, he wishes to become the Nimkish River.
Then Q la'neqe^lak" transforms him into a river, in which salmon go up.
He throws away shellfish. For this reason there are no shellfish near the
mouth of the river 5.134. Gwa'^nalalis lies down on his back, and, according
to his wish, is transformed into a river 11.228.

12. Q la'neqe^lak" meets Ma'leleqala, who is bluid 5.199; 11.225.

By letting him dive four times he restores his eyesight. Then he names
him 11.225. In 5.199 it is said that Ma'leleqala was sick, and that Q la'neqe-
^lak" cured him by passing his hand over his body. Finally he gave him
salmon.

592 TSIMSHIAX MYTHOLOGY [eth. axx. 31

13. In tlie version 5.197 it is also stated that lie met the ancestor of

a number of other tribal divisions, but no detaUs of these
meetings are given.

A few longer stories are embodied in the Transformer legend, which
I do not need to give here in detail. Most of these refer to marriages
between the Transformer and the daughter of an ancestor, and will
be treated at another place, in connection with the discussion of the
Test theme (p. 794). The most important of these stories are the
following:

14. He marries the daughter of Gwa''"nalalis 5.197: 9.195; 11.196;

Dawson 21.

15. His encounter Avith Qa'mxulal 5.199; K 11.-3.

16. His marriage with the daughter of Dza'wadalahs K 9.455; K 10.94;

11.229: K. 5.135. [In the last-named passage the story is told
of G'i'i, the son of Gwa'^nalalis. This, however, is probably a
mistake, since Qlil'neqe'lak" is often called Q-I'i.] Nu ap 909.
As incidents of the Dza'wadalahs story appear a number of
transformations. All of these are supposed to have taken
place on Q!a'neqe-lak"'s journe}- up Knight Inlet.

17. In return for a warning he gives to a man mussels or fish K

5.135; K 9.456; K 9.457; K 10.94: 11.230-232.

At LlEkwe'te he throws four mussels ashore, and ordains that there shall
always be many mussels 11.230. At Giyx" he is kindly received and puts
mussels and roasted salmon [fish 9.456] into the water 10.94. At the same
place he throws roasted sockeye salmon into the water, which are given to
the La'witslis 11.231. At Ha'nwade he throws boiled salmon ashore 9.457.
At A'x atbe- he puts mussels and roasted salmon into the water 10.94; 11.232.

18. At Qwa'xEm he is not received so kindly, and for this reason he

places poisonous clams on the beach K 5.135.

19. In Lfilcma.xa'es he throws a piece of whale meat out of his canoe.

It becomes stone K 5.135.

20. At Alert Bay he throws his clothing out of the canoe K 9.456.

It is transformed into the numerous islands between Vancouver Island and
Knight Inlet. He throws his comb on the mountains, and it is transformed
into trees.

21. He throws something out of his canoe, which becomes the deer

K 9.4.56; K 10.94; 11.229.

At Da'qos he is unkindly received by the people, whom he first transforms
into birds, then into deer io.94; 11.229.

22. At Qlwala'd a person teUs him that when trying to marry

Dza'wadalahs's daughter he lost his hair and his face was cut.
This person is transformed into a mountain K 9.457.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 593

23. He meets the Geese K 9.457; 10.95; 11.233. See also H ap 883.

At A'snak' !a he meets people digging roots. He lands at l la'qwaxstelis,
where Geese and Ducks are steaming roots. They are blind, and scent him.
He inquires what they are steaming; and the}' tell that they have no
roots, but something that Raven eats, in their wooden kettles. He spits on
their eyes and restores their eyesight 9.457. In the versions 10.95, 11.233, he
takes away the food of the old women who scent him, and then restores their
eyesight. They are Geese, who then give him ad\'ice. The same story is
told as an incident independent of the Transformer marriage by the Bella-
bella, H ap.

24. He meets the Ducks 5.202; 9.203; K 10.95; 11.215; 11.234

Dawson 20. See also Ts 1.175; Ts 4.275; M 498; Sk 338
Hal 6.73; BC 5.263; K 5.135; Nuap907; Nu 5.118; Co 5.65
Se44;Na5.55; Sts 5.38; Sts Hill-Tout 5.354; Ntl5.18; Sh711
Chil 46.

The same incident is repeated at O'balis 5.135; at Gu'myade 10.95, 11.234,
In this case the bUnd women are Mallard Ducks. This incident occurs also
separately in 5.202 as part of the QIa'neqMak" tradition, but not incidental
to his journey up Rnight Inlet. In the same way it occurs in Dawson 20.
where a number of women are said to cook eel-grass.

After this follows the story of the Transformer's encounter with
Dza'wadalahs's daughters and his contest with his father-in-law.

In 9.204 and 11.215 it occurs independently, the women cooking the roots
being Mallard Ducks.

The incident of the bhnd women who are identified as birds
occurs in many different combinations on the North Pacific
coast. A group of tales of this type will be found discussed
on p. 842. These versions belong to the Haida of Skidegate
and Masset, to the Tsimshian, and to the Nanaimo. In
another connection the story occurs in the delta of Fraser River
and among the Thompson Indians. ,

A youth meets two blind sisters roasting roots, \\1ien the one passes a
dishful to the other, the youth takes it away from her. The sisters say,
"The son of the brother and sister who burnt themselves must be here."
The boy is on his way to marrj' the daughter of the Sun, and they give him
ad\-ice Sts 5.38. The same is told of the youth who went in search of a new
head, Sts Hill-Tout 354.

Among the Comox the incident occurs in the story of the young man who
made a chain of arrows and went up to many the daughter of the Sun. Two
brothers who have gone up to the sky meet a number of blind women sitting
around a fire, boiling some kind of plant. Tlie elder brother steps on the
blanket of the woman who is distributing the food, and the younger one takes
away the filled dishes. When they find out that there is somebody there,
they request that their eyesight be restored. The brothers chew roots and
spit on their eyes. The women regain their eyesight and fly away in the
form of ducks. The elder brother retains the one whose blanket he is hold-
ing, and obtains ad\-ice from her. In this case, as in the stories treated on
p. 843, the next person met with is the Crane, who also assists them Co 5.65.
50633°— 31 ETH— 16 38

594 TSIMSHIAN MYTHOLOGY [eth. a.n.n. 31

Among the Nootka the story is told of the Mucus Boy, who makes an arrow-
chain, goes up to the sky, and finds the Snail women in their house, who are
roasting clover roots on stones. They are blind. He takes away their roots.
He restores their eyesight by rubbing their eyes, and they advise him how
to obtain the daughter of the chief of the Sky Nu 5.118.

The Nootka have the incident in a story of a visit to the sky Nu ap 907.

Among the Kwakiutl the story belongs to the Dza'wadalalis tale, and has
been referred to before K 5.135.

The Bellacoola tell the same story of a boy who flies up to the sky in the
form of a plume. There he meets a number of blind women who boil roots.
They smell the young man. He si^its on their eyes and restores their eye-
sight. They are the ducks. He takes away their keen sense of smell,
throws them down, and ordains that they shall be used for food BC 5.263.

Among the Seshelt the incident has been recorded in a somewhat composite
story, which contains certain elements of the Coyote tales. A man sends
his son to climb a tree which stretches up to the sky. Thus the youth reaches
the sky land, and meets two blind women who are preparing food. He takes
it away three times; and one of the old women askshim if he is her grandson.
He puts medicine on the eyes of the women and restores their eyesight
Se44.

Coyote's son meets two old women, the Grouse, in the sky. The one says,
"I smell something bad." He becomes angry and throws them away.
They become birds Ntl 5.18.

A similar incident told of a blind man forms part of the Wa'walis story
BC 5.258, Chil 46 (see p. 848).

It will be seen from this list that in the majority of cases
this incident is phicecl in the sky. In the GunaxnesEmg'a'd
story it is placed on the bottom of the sea (see p. 842).

25. He reaches a blind woman who is making a canoe K 9. 458; K

10.96; 11.2.35; Sts Hill-Tout 5..34.3; Sts 5.29; Sts Hill-Tout
5.354; Squ Hill Tout 3.542; Lil Hill-Tout 6.187; U 284.

Her child is in a cradle. He pinches it and makes it cry. This causes
the woman to cut through the sides of the canoe. He restores her eyesight.

In the preceding list I have not enumerated the incidents that
refer to the Transformer's brother and a few explanations of natural
features and transformations into rocks that form part of the legend.

26. He kiUs the double-headed serpent 5.195; 9.193; 11.192.

After leaving their parents (see incident 1, p. 588, also p. 586), Qla'neqe^-
lak" and his brother meet a double-headed serpent, which Q la'neqe^lak"
kills. He uses its skin [dorsal fin 11.192] for a belt; its eyes, for sling-stones
5.195; 11.192. They meet the thunderbird eating a double-headed serpent.
QIa'neqMak" takes the serpent's back as a belt, the eyes as sling-stones 9.193.

27. At Klwa'^ne^ (Cape Scott) he kills four whales, using the ser-

pent's eyes as sling-stones 5.195; 9.193; 11.193; Dawson 20.

He carries them ashore by their tails. Their backs and blow-holes may
still be seen 5.195. He kills two pairs of whales with his sling, using the
eyes of the double-headed serpent as sling-stones, and then telling the serpent
to come to life in order to kill the whales 11.193. He kills whales for his
younger brother, Dawson 20.

BOAS J COMPAEATI\'E STUDY OF TSIMSHIAX MYTHOLOGY 595

He makes a house of small sticks for his brother [of dirt 9.193; of toilet-
sticks 11.192], sprays water on the hoiisf, and it becomes laige 5.195: 9.193;
11.192.

Then he begins his migrations, on which he meets the ancestors of
the various subdivisions of the tribes.

28. He returns to Klwa'^ne^ 5.199; 11.207; Dawson 20, 21.

After marrj-ing the daughter of Gwa'^nalalis (incident 14), he returns to
K!wa'%e^, where he finds his brother dead, and re\'ives him by means of
the water of life 5.199. In 11.208 he uses the chamber-vessel of Gwa'^alalis's
daughter, in order to revive his brother. The incident is also mentioned in
Dawson 20, 21.

29. He carves men who become ahve 5.199.

30. He marries the daughter of a chief in the hind west of the ocean

5.199.

31. He kills the water monster 5.196; 9.201; 11.217; Dawson 20;

Co 5.64; Chil 46; BC 5.258. See also Takelma' 39.

At Go'se^ he finds a deserted A-illage, in which a girl is the only person
alive. The others have been killed by a water monster. Q la'neqe^lak"
requests the girl to get water for him, and makes her go, notwithstanding her
objections. He gives her his belt made of the double-headed serpent to
wear. She is swallowed. The serpent comes to life and kills the monster.
The body of the monster bursts open, and the ancestors of the Koskimo come
out. They first walk in " a one-sided manner," but are set right, Dawson
20. A boy alone sun-ives. 'When he is swallowed, Q!a'neqMak" causes
the serpent to come to life, which kills him. Tlie bones of the Koskimo
are vomited up by the monster, and are sprinkled with the urine of
Q, !a'neqe^lak"'s wife 11.217. An old man, Nau'etsa, and his granddaughter,
live in the last house of the village, ^^'hen the monster has swallowed the
girl, Q la'neqe^lak" beats time, and causes the serpent to come to life. They
are revived by means of the water of life 5.196. In 9.201 only a child is
alive. The bones of the Koskimo are put together in the wrong waj-, and
therefore some of them limp after being revived with the water of life.

The Como.x have an analogous tale. The only survi\t)rs are an old man
and his grandson, who drink fish oil in place of water. The Transformer
covers his body with red-hot stones, goes down to the water, and when the
monster, which has the form of a devilfish, touches him with its suckers,
these drop off. Tlie Transformer cuts it up, throW'S it about, and transforms
it into sqiuds. The stomach is transformed into a stone; the head becomes a
whirlpool near Cape Mudge 5.64.

Among the Bellacoola the same story occurs as part of the Wa'waUs tale.
Wa'walis enters a house in which a blind man is boiling deer meat.
Wa'waUs restores his eyesight by spitting on his eyes. The people of the
village have been devoured by a sea monster. Wa'walis .sends a slave to get
water. The slave is devoured by the monster, which Wa'walis kills by
mo\-ing his .staff towards it. He takes out the bones of the people and re-
vives them BC 5.258. It occurs in the same connection among the Chilcotin
Chil 46.

' Edward Sapir, Takelma Texts {I'nwaiiily of Ptrnisylvania, The Musium, Anthropological Publica-
tiom, vol. n).

596 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

32. He meets Mouth Body 5.202; 9.205; 11.220; 11.249; Dawson 20,

21; Co 5.63.

A person covered with mouths rolls about on the beach. The Transformer
passes his hand over the body, and only one mouth remains (all versions).
This story occurs also among the Comox. The Transformer changes him
into a stone 5.63. In the version 11.249 a story of the marriage of Mouth
Body with a chief's daughter is added.

33. A depression in a bowlder at Klwa'^ne^is Q!a'neqe^lak"'s foot-

print 5.202; Dawson 20.

It is said that his other footprint is on the island He'Lae (Cox Island) 5.202;
Dawson 20. Other stones are shown as his eyes. If sand is thrown into the
right one, an east wind will spring up; if thrown into the left one, west wind
5.202. To put the foot into his footprints brings misfortune or death, Daw-
son 20.

34. A hole in a rock at Klwa'^ne^ was made by Q la'neqe^lak" 5.203.

He tlirew many people into the hole, and for tliis reason blood comes out
of it up to this day.

35. A stone at Newettee Bar is a person transformed by Q !<i'neqe-

^ak" 5.196.'

36. Q!o'mg'ustaEls of the Xo'yalas and his attendant are trans-

formed into stones 9.335; 10.378.

37. Qla'neqenak" obtams fish 5.194; 5.202; 9.191; Nu ap 908. See

also BC 5.261; Co 5.93; Lil 297, 354, 355; Lil Hill-Tout 6.202;
Squ HUl-Tout 3.534; Ntl Teit 2.52; Ntl Teit 3 367; U 231
(also Ntl 5.17; Wish 141; Wasco 261).

Q la'neqe^lak" and his brother are reborn by Dza'dzaxwitElaga (Olachen
Woman). They borrow her blanket, dip a comer into the water, which at
once is full of fish. The mother then returns into the fish country 5.194.

Q la'neqe^lak" bets Dza'dzaxwitElaga's blanket against the lance of the
bird Ts!ats!o, and loses. Tlie bird dips the comer of the blanket into the
water in Kiyght Inlet: therefore there are great quantities of fish there 5.202.
Ts!ats !o plays with Dza'dzaxwitElaga. She wins his blanket. Q la'neqe^lak"
forbids her to go to the beach. She asks him to call the herring, and he allows
her to go down to the beach, and calls the herrings 9.191.

Q la'nexenax" comes down from heaven wearing a blanket in which he
carries salmon and olachen. He puts all the olachen and two salmon of each
kind into the river of Knight Inlet: hence olachen run only in this river, and
there are all kinds of salmon, Nu ap 908.

On Fraser River this incident occurs as part of the story of
the deserted boy who exchanges his blanket for that of the
Sun. Wlien the Sun blanket is dipped into water, shoals of
fish appear Co 5.93.

The Sun places the fringe of his robe in the water, and a fish is caught on
each tassel Lil 297. The Sun gives to the boy his robe and teaches him how
to make fish traps Lil 354. The Sun gives to the boy his blanket made of

1 This may be identical with No. 10, p. 591.

BOAS] COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 597

mountain-goat wool, and tells him to dip the fringe four times into a lake.
Each time he does so some kind of fish becomes very numerous. Then he
teaches him how to make fish traps Lil 355. The Sun gives to the boy his
blanket, and tells him that when a corner is put into the lake there will be
at once shoals of trout. The deeper the blanket is dipped into the water,
the more fish there are Lil Hill-Tout 6.202. The Sun gives the youth his
blanket, and tells him that when he dips the corner into the water there
will be shoals of herrings. If he should dip too large a part of the garment
into the water, the fish would choke the river Squ Hill-Tout 3.534. The
Sun purchases the blankets and gives in return valuable presents Ntl
Teit 2.52, Ntl Teit 3.367, U 231. The Sun gives the boy a lucky bow in
exchange for the blankets Ntl 5.17. A deserted boy is given plenty of fish
by the daughter of a water spirit. The many-colored magpie blanket ia
mentioned here, but it is not definitely stated that the fish was received in
exchange for this blanket. Wish 141. The same story is told in another
version, and here it is mentioned that the magpie blanket is exchanged for
a mountain-sheep skin, Wasco 261. The magical blanket occurs also in a
Bellacoola story 5.261.

38. In the Nootka version wo find tlie general statement that
the Transformer gives to the tribes their Languages, and that
he distributes berries, shellfish, and fish 5.98.

TRANSFORMER MYTHS OF THE WEST COAST OF WASHINGTON

1. At Neah Bay the Transformers find dogs, which they transform

mto men who become whalers Quin 84. They do not suc-
ceed in making them talk tlie Quinault language. He teaches
the people at Neah Bay to fish, Quilleyute, Farrand MS.

2. At Quilleyute the same happens. The men are also given dip-nets

for smelts. They do not succeed in making them talk the
Quinault language Quin 84. At Quilleyute the Transformer
changes two wolves into people, and tells them that poor peo-
ple are to have each one wife; chiefs, several, Quilleyute, Far-
rand MS.

3. At Hoh River he finds miserable people, who have only dip-nets.

He helps them, Quin 84. At Hoh he finds people walking
upside down, carrying their heads between their legs. He
sets them right, QuiUeyute, Farrand MS.

4. At Queets River there were no people. He rubs cuticle off his

arms, which he transforms into people. He gives them nets
and sahnon-spears, Quilleyute, Farrand MS; Quin 84; Cliin20.
4'. Coyote meets a man whose feet are tied together, who moves by
turning somersaults, an3 who stands on his head. He sets
him right. Wish 25.

5. The Transformer is swallowed by a monster Quin 84; Chin 20.

See also Kath 107.

Kwemo'leLen (one of the Transformer brothers) sees the tail feathers of an
eagle floating in Raft River, goes to get them, and is swallowed by a monster.
Misp' (the elder Transformer brother) throws hot stones into the river until
it boils, spears the monsters, and finds his brother in the largest one. He

598 TSIMSHIAX MYTHOLOGY [eth. axn. 31

can not revive him, and transforms him into a duck Qiiin 84. The younger
brother shoots a double-headed swan. \\'hen he swims out to get it, he is
swallowed by a monster. The elder brother throws red-hot stones into the
lake, making the water boil. When the lake is dried, he cuts all the monsters,
and finds him in the last and smallest one. He blows water on his brother
and revives him Chin 20. This incident is also found in another connection
in Kath 107.

6. At Quinault he finds people provided with all kinds of implements

and weapons Quin 84. The Transformer ordains that blue-
back salmon shall be caught at Quinault Chin 20.

7. At Copalis he sees a man walking upside down on his hands being

pulled into the water by lice. He is turned right-side up, and
a comb is given to him Quin 85.

8. At Copahs River people walk upside down, and have only small

flounder-spears and short digging-sticks. He turns them
right-side up, and tells them that they shall alwaj's dig clams
and hve on small fish Qum 85.

9. At Oyhut he finds people walkmg upside down, w^th short dig-

ging-sticks, and using then heads as hammers. They are
turned right-side up and given stone hammers Quin 85. At
Oyhut he transforms two dogs into people, Quilleyute, Far-
rand MS.

10. He meets a person who dances, paddle in hand, in his canoe, in

order to catch flounders, which jump mto the canoe while he
is dancing. He gives him a dip-net, and shows him how to
catch flounders Chin 20.

11. He meets a person whose house has no roof, and who shoots the

rain. He shows him how to build a house Chin 20.

12. He teaches man how to paddle Ne 5.202.

Although this tale has been recorded from Newettee, it belongs distinctly
to the present group. A man paddles with arms crossed over the back; a
woman, with arms crossed over the chest and the paddle held under the
arms. He shows them how to paddle.

13. He carves man and woman out of wood, and brings them to life

by breathing on them Nu ap 913.

14. They kill the monster woman Chin 21; Quin 82; Se 49; U 252;

Lil 370.

A monster woman kills children by swinging them and throwing them
down a cliff. The Transformer asks her to let their dogs fight. Her dog's
name is Head-Eater. Their dog is called Flint-Eater. Tlie latter cuts off
the head of the monster woman's dog (see No. 3, p. 611). One of the
Transformers asks to be thrown down. He tells children who stand below to
say, "Return to the land!" Then she swings him and throws him down.
He is not hurt. He re^-ives the children below who had been killed by the
woman. He takes her by the hair, swings her around five times, and throws
her down. The children stone her and cut her to pieces. Her hair is thrown
inland; her legs, south of Columbia River; her ribs, up the river. There-

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 599

fore, the inland people have long hair; the tribes south of Columbia Hirer, strong
legs; and the inland people, bandy legs Chin 21.

They meet an aunt who swings children and dashes them against a rock.
The elder brother rubs the younger one's face with a plant to make him look
pale. The woman wants to swing the younger one, but the elder one asks
to be taken in his stead. He orders the chUdren down below to shout, "Go
and come back!'' He lands on his feet. Then he throws his aunt and kills
her. In her belly are found the bones of children whom she has eaten.
Some he re-vdves, but others he can not re\'ive. Therefore some people die
today. The same incident is repeated. Next they meet another aunt who
plays with children, who are required to walk slowly towards a stick. 'VS'hen
the child laughs, the woman kills and eats it. The Transformer wins, kills
the aunt, and frees the children. They meet another woman who kills
children pretending to tattoo their chests. She can got pierce the skin of
the Transformer, who kills her Quin 82.

A similar incident is recorded in the Eagle and Owl storj- recorded by Hill-
Tout Se 49. Eagle and Owl marry two sisters. Eagle marries the elder one.
His son is Frog. Owl marries the younger one. His son is a human being.
The husbands are captured by a female ogre, Yanexemekwon. The women
search for them, and after various adventures reach the house of the ogre.
She plays with them sliding down a mountain which ends in a precipice.
The sisters fasten themselves by means of a magic line, and when they reach
the precipice spit out red and white paint, which the ogre mistakes for blood
and brains. The story then continues with the killing of the ogre (see pp. 762
et seq.).

The same story is told by Teit. In one version collected among the
Lower Thompson it is told that the two girls marry Owl and Eagle. Owl's
child is a Frog. The husbands are taken away by an ogre, Xe'niax, with
whom the women have a fight at the edge of a cliff. The Frog child always
pushes back the women when they are about to fall. Finally the Frog
throws down Xe'niax, who, however, is not killed U 252.

In the Lillooet tale the husbands are Horned Owl and Golden Eagle.
The son of the former is the Deer; the daughter of the latter. Frog. The
husbands are taken away by the ogre Komaksti'mut, who challenges the
women to slide down a mountain. The w omen spit out red and white paint
and escape Lil 370.

15. The Transformers become stone at the mouth of Columbia River

Quin S.5.

A few tales are common to Vancouver Island and Washmgton, and
have even penetrated up the Fraser River into the interior. These
refer principally to the creation of animals.

16. Origin of the deer H ap 883; Ne 5.200; Ne 9.201; Ne 11.211;

Ne Dawson 20; Co 5.64; Nuo 5.98; Nu6 ap 912; Squ 5.56;
Squ Hill-Tout 3.518; Cow 5.46; Puyallup, 1.55:' Sts Hill-
Tout 5.361; U 227; Quilieyute, Farrand MS;Quiii84; Chin 20-

Among these the story of the origin of the deer is by far the most widely
distributed . Seventeen versions have been recorded . The essential incident
of this story is the meeting between the Transformer and a man who is grinding
his knife on a stone. On being asked what he is doing, he replies that he is

' Globus, vol. Lxm.

600 TSIMSHIAN MYTHOLOGY [bth. anx. 31

sharpening his knives in order to kill the Transformer, who then examines
the knives, pushes them into the head of the man, tells him to turn around,
puts the dust of the whetstone on his rump, and transforms him into a
deer. (He makes two cuts in the man's head, out of which antlers grow,
and smears his rump with the dust, Ne Dawson 20.) In the Nootka version
Nua the man is told to shake his head and to put his hands on the
ground. In Nu6 he puts the shell knives in the deer's head, and slaps it on
each side. Tlien Deer is sent to the woods. In the Cowichan version the
man is making arrows with shell points. In one Squamish version (5.56) he
is sharpening shell knives. Nothing is said about the use of the dust of the
grindstone. In the Squamish version recorded by Hill-Tout he makes arrows.
The Transformers pull his ears long, pull his arms out, push one of the bones
on which he is working into his feet, then they clap their hands and make a
noise like a deer, upon which the transformation takes place. The deer runs
too fast, and is called back. The Transformers knock the hoofs of his liind
legs together several times, clap their hands, and send him off again. In the
Puyallup version the bone is also pushed into his legs. In the StsEe'lis ver-
sion recorded by Hill-Tout the man grinds bone on a rock. His legs are
struck with a grizzly-bear skin and he becomes a deer. Among the Qidnault
the man is grinding shells for knives. He gives three to the Transformer,
who claps one on each side of the head for ears, puts him on all-fours, turns
him round, and fastens one behind as a tail. He tells him to run into the
woods, but to look back from time to time. Therefore the deer behave that
way nowadays Quin; Chin; Quilleyute. Among the Uta'mqt the man is
grinding a stone knife, which is put on one side of his head.

17. Origin of land otter, mink, marten, bear, and raccoon H ap 883;

Ne 5.200; Ne 9.203; Ne 11.213; Nu ap 910.

Analogous to these are stories of the origin of land otter (Ne 11.213; Nu ap
910), marten and bear (Nu ap 911), mink (Ne 9.203; Ne 11.214; Nu ap 913),
and raccoon, who makes a spear with rings (Ne 5.200; Ne 9.203; Ne 11.212;
Nu ap 910). In all of these the Transformer pushes a spear, with which
the person intends to kill him, into the enemy's rump. The Bellabella data
contain no details H ap.

18. Origin of the beaver Nu 5.98; Nuap911; Quilleyute, Farrand MS.

Related to these is also the story of the origin of the beaver, who was a man
who was preparing a broad-bladed knife to kill the Transformer. The knife
is made into its tail.

19. Origin of the Woodpecker U 226.

To this group belongs also the origin of the Woodpecker, who is a trans-
formed man who is using his adze.

20. Origin of the Crane Squ Hill-Tout 3.519 (see No. 65, p. 605); Ne

5.201; Nu 157;^ Co 5.64. See No. 67, p. 606.

The BcUabella version contains a few peculiar elements :

21. Q la'neqe^lak" passes his hand over the body of the semi-human

KiUer Whale, who becomes a man and a member of the Killer-
Whale Clan H ap 883.

22. He creates the dog and gives it to man H ap 883.

23. He names people and animals H ap 883.

> Gtoiiits, vol. Liir (1888).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 601

A prominent incident of these Transformer tales relates to the
readjustment of sexual organs. It is common to the Kwakiutl,
Nootka, and Fraser Delta tribes.

24. Q !a'neqe^lak" (Xals Sts 5.2.3) removes the sexual organs from

the forehead to their present place Ne 5.202; Ne 9.205; Ne
11.216. See also Nua 5.108; Nu6 ap 913; Dawson 20.

25. Xals removes sexual organs of a woman from her chest, and

makes new ones, first of bird-cherry (?) bark, then of deer
sinew Sts 5.23. See No. 70, p. 609.

TRANSFORMER MYTHS OF THE GTJLF OF GEORGIA AND FRASER RIVER

Parallel to the tales of the encoimters between the Transformer
and the ancestors of tribal divisions are the numerous mcidents of
the transformation of ancestors and other individuals into plants and
animals, wliich are characteristic of the tribes inhabiting the coast of
tlie Gulf of Georgia.

1. At Ma'le the Transformer meets PiipqEltEl, is burned by sparks,

goes to the river, where he is pulled down by the devilfish,
until, at the request of the Transformer's sister, he is restored.
PapqEltEl is transformed into flag Sts 5.19.

2. Petx'El is an old man with red hair. He is transformed into a

small snake Sts 5.22.

3. A man hides a rattle behind his back, and is transformed into a

rattlesnake Sts 5.22.

4. An old man who does not want to travel is" transformed into a

fish that does not go down to the sea Sts 5.23

5. An old man with white hair and long naUs, who poisons people

by means of his excrement, is transformed into a newt whose
excrements are poisonous Sts 5.23.

6. A man eating raw fish is transformed into a fish hawk Lil 296.

7. A thief is transformed into a bluejay Cow 5.46.

8. The Transformer makes elk, bear, and ducks Cow 5.46.

9. Q'e'seq of Qua'mitcan becomes a lake-being, and trout are

created in the lake Cow 5.47.

10. Aiuwiilux of Pa'pk'um becomes a mountain goat Sts 5.27.

11. lalEpq'e'lEm, the ancestor of the LEq'amEl, covers himself with

wood-ashes and becomes a sturgeon Sts 5.25.

12. SqEle'yil of Mafxui and son become beavers Sts 5.25.

13. QalE'tsEmES of Qua'antEl has a daughter, who marries first the

hammer, then a dog. QalE'tsEmEs is transformed into a
badger Sts 5.25.

14. By clapping of hands the shaman Sqqaq is transformed into a

' bird Squ 5.56.

602 TSIMSHIAX MYTHOLOGY [eth. axx. 31

15. The Transformer paints all the birds and blackens Raven, who

wants to be made beautiful Co 5.64; Chilliwack, lower Fraser
River, Hai-Tout.'

16. A man who whistles and makes a spear is thrown into the water

and transformed into a whitefish Lil 295; Ntl Tcit 3.331.
A man with small mouth and big stomach is transformed into
the fish spa'ltsEp Sts 5.22.

17. The Transformers are afraid of a shaman, who is then thrown

into the water and transformed into a codfish Ne 11.223; Ne
9.207; Co 5.63 (see pp. 5S9, Xo. 5; 685).
IS. The brother of a shaman on Harrison Lake is transformed into
a seal Ntl Hill-Tout 1.215.

One of the most characteristic traits of the Transformer tale
around the Gulf of Georgia and in the adjoiiimg parts of the ulterior
are transformations of individuals into stones of remarkable shape.
In this respect there is a certain similarity to the Raven tales Nos.
89-93, 96,^ of our hst. The}- differ, however, from the northern
tales, in so far as in ahnost all cases individuals, and very often
ancestors of village communities, are transformed. Following is a
Hst of incidents of this kind:'

19. People look at the Transformers through cracks in rocks and are

transformed into stones, xlmong these are mentioned a
Swan stone, a Hat stone, a Whale stone Sts Hill-Tout 5.360.

20. Tso'lsiE, who is spearing seals, becomes stone Sts 5.24; Sts Hill-

Tout 5.361.

21. People cooking salmon-heads become stone. The boiUng water

is transformed into Harrison Hot ^Springs Sts Hill-Tout 5.361.

22. Two novices are transformed mto stone Sts Hill-Tout 5.361.

23. Waves of Harrison Lake are transformed into stone Sts Hill-

Tout 5.361.

24. Xose, arms, heart, of a shaman, become stones Sts Hill-Tout

5.361. Sx'iii is given blood to smoke; and his tongue,
stomach, arms, leg, head, become stone Sts 5.21.

25. One Leg, whose harpoon is stolen by the Transformers, is changed

into a stone which controls the wind Sts 5.23.

26. Skaiya'm (the wolverene) is transformed into stone Lil 294 (see

No. 64, p. 605).

27. T'exula'tca, the ancestor of the Tc'Uexue'uk, is first transformed

into a wild carrot, then into a salmon, a mink wearing a
feather, and finally into a stone Sts 5.26.

1 nUl-Tout, Report on the Ethnological Survey of Canada (^Report of the 72d meeting of the British Asso-
ciationfor the Advanctment ofScitncc, p. 308, Belfast, 1902).

2 See p. oTi.

3 The various tales belong to the different village communities of Fraser River, but happen to have been
recorded among the StsEetis and Squamish. They have been indicated accordingly, although not quite
properly, Sts and Squ.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 603

28. Qulte'meltx, the ancestor of the Sqauelitsq, is transformed into

stone Sts 5.27.

29. Xii'latca, the ancestor of the PEhl'lx, is transformed into stone

Sts 5.27. A "witch" of the PEla'Lx, and her basket contain-
ing urine, are transformed into stone, PEla'Jx, Sts Hill-Tout.'

30. Aulte'n, the ancestor of the Siyit'a in Sxuha'mEn, catches saknon,

deer, birds, in nets; lies down on his back with legs drawni up,
and is transformed into stone (the elk into a star Sts 5.20; see
No. 61, p. 604) U 227: Sts 5.20.

31. Man whose feet sink into a rock, and his footprints, are trans-

formed into stone I' 227.

32. Woman giving birth is transformed into stone U 228.

33. Gamblers are transformed into stone U 228.

34. Two friends, one of them runnhig up hill, are transformed into

stone Cow 5.45.

35. Bathing woman and man on shore are transformed into stone

Cow 5.45.

36. The Transformer's canoe, and stake to which the canoe is tied,

are transformed into stone Cow 5.47.

37. Qoa'lawaisit makes fire to burn the Transformer, who hides in

wood. The Transformer escapes, and Qoa'lawaisit is trans-
formed into stone Co 5.63.

38. Three men at Fort Douglas are transformed into stone Squ Hill-

Tout 3.523.

39. A sturgeon coming down hill is transformed into stone Squ HiU-

Tout 3.523.

40. A whale is transformed into stone Squ Hill-Tout 3.523.

41. Two men.m a canoe are transformed into stone Squ HiU-Tout

3.523.

42. Man holding a spear is transformed into stone Squ Hill-Tout

3.523.

43. A man and his wife are transformed into stone, Chilliwack, Lower

Frascr River, HUl-Tout.-

44. A group of men in Nicola ^'alley are transformed into stones

Xtl Pim-Tout 1.213.

45. A shaman on Harrison Lake is transformed into stone Ntl Hill-

Tout 1.215.

46. Coyote carrying fish is transformed into stone Ntl Teit 2.43.

47. Coj^ote's lodge and sweat-lodge arc transformed into stone Ntl

Teit 2.44.

48. Coyote's kettle is transformed into stone Ntl Teit 2.44.

49. Parts of Coyote's body are transformed into stone Ntl Teit 2.44.

50. Hunters are transformed into stone Ntl Teit 2.44.

51. Elks are transformed into stone Ntl Teit 2.44.

1 Il'll-Tout, Report on the Ethnological Survey of Canada (see footnote 1, p. 602), p. 400. =Ibid., p. 367.

604 TSIMSHIAN MYTHOLOGY [eth. ann. 31

52. A pack of fir branches is transformed into stone Ntl Teit 2.45.

53. Children tobogganing down a mountain-side are transformed into

stone Ntl Teit 2.45.

54. A woman roasting a hare is transformed into stone U 221.

55. Coyote's tracks are transformed into stone, Nicola Valley, Ntl

Teit 3.316.

56. Bad men are transformed into rocks Ntl 5.16.

56a. The Transformers change people mto fishes and stones, leave
their footprints in rocks, and create springs Ntl Teit 2.42.

Related to these are some cases of transformation of geograph-
ical features :

57. The Transformers create the falls of Bridge River Ntl Hill-Tout

1.215.

58. The Transformer makes the tides alternate in Seymour Narrows

Co 5.64.

59. At Q'o'djomen the mountain KS'kuanan is induced to move

aside Co 5.63.

60. The Transformers make a river-chaimel through a swamp Lil 295.
60a. The TTansformer beats out the brains of one of his brothers and

throws them into Fraser River, which since that time has been
muddy, Kwa'ntlEn, Fraser Delta, HiU-Tout.^

There are very few transformations into constellations. These
seem to be confined to the upper Fraser River Delta. They are
characteristic of the southeastern Salish tribes on the Columbia River,
where they occm* in the folk-lore of the Coeur d'Alenc.

61. An elk pursued by a man and a dog is transformed into the

Dipper Sts 5.20. See No. 30, p. 603.

62. A number of cr-ying children are transformed into the Pleiades

Sts 5.21.

Another group of incidents belongs to the Fraser River Delta.

63. The Transformers and Mink meet a dangerous woman (LKxyiles,

Stsa): this is a stone located above StsEe'lis Stsa 5.24; Sts6
Hill-Tout 5.360; Lil 292. See pp. 614, No. 12; 773; 809.

Her vagina is set with teeth; and when Mink tries to cohabit with her, she
bites off his hand. On the following day he tries to hide his hand Stso,
b; Lil. The sister of the Transformers kills the woman Lil. [Mink steers
badly with his left. Lsxyiles is transformed into stone. WTien water is
sprinkled on it, it begins to rain Stsa.] [Mink warns the brothers not to
enter her house (this is evidently an error). His hand is bitten off, the
brothers notice it Sts6.]

1 nUl-Tout (see p. 602, footnote 1), p. 414.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 605

64. The Transformers visit Sx'ai in Sk"tsas Stsa 5.21; Stsh Hill-

Tout 5.361; Lil 293. See also Lil 294; Lil Hill-Tout 6.185;
Sts 5.30; U 283.

The person is called Sxiii in Stsa, S'cxei in Lil, a shaman
in Sts&.

They have a contest in urinating. The shaman urinates across a mountain
Sts5. [AMien they arrive, Sx'iii puts on his bear-skin clothing and his snow-
shoes. The sister remains behind. They have a urinating-contest. The
brothers can not reach the top of the mountain, while Sxiii reaches across
and thus creates the river that runs from Silver Lake to Spuzzum Stsa.]
Next they induce Sx'iii to accompany them in his canoe down the river.
The Transformers call the east wind. It gets cold; the canoe fills with ice,
and is upset. The brothers go back to their sister's camp. Sx'iii escapes
by the help of his snowshoes Stsa. [The old man paddles them in his smaU
canoe down to the lake. They say that a monster is under the canoe; he
says that it is the shadow of the mountain. They say that there is a man
under the canoe; he knows it is his own shadow. Mink jumps into the
water, but fails to frighten him. Mink assumes the form of a weasel and is
again unsuccessful. S'cxei says that he can kill it with his paddle Lil.] Sx'iii
rubs some white earth between his hands, and snow begins to fall. He looks
in the direction whence the Transformers come, and the trail lengthens; so
that they are almost frozen when they reach their sister, who restores them
with hot oil. Sx'ai runs home quickly on his snowshoes Stsa. fVMien they
first reach his house, they talk to S'cxei as though he were a child. They
propose a race up a mountain. S'cxei then causes a fall of snow and runs
home quickly, while the Transformers reach home with difficulty Lil.] [The
shaman puts on his bear-skin coat, leggings, and hat, swallows bird down,
and whistles, in order to bring north wind : therefore it is forbidden to u'histle on
the lake. The down blowing out of his mouth becomes snow, and the Trans-
formers are hardly able to go on Sts6.] S'cxei also wins a race on the beach
at S'a'ta by making it oppressively hot, so that the Transformers become
exhausted Lil [they go to S'a'ta Sts6]. The Transformers ask S'cxei to go
with them up a mountain to gather cedar withes. The sister throws on him
paint wliich she used in her matiuity ceremonies, and he becomes stone Lil.
[They let him smoke and put menstrual fluid obtained from their sister into
the pipe. They induce him to swallow the smoke, which kills him. They
tear out his tongue and stomach, and tear off his arms, legs, and head, wliich
become stone Stsa.] [His nose, heart, and arms become stone. If the
heart-stone is not treated xdth respect, there is wind on the lake Sts6.]

Here seems to belong also the transformation into stone of the old woman
Skaiya'm, who assumed the form of a young man and married two girls Lil
294; Lil Hill-Tout 6.185; Sts 5.30; U 283 (see No. 26, p. 602; also p. 861).

65. The Transformer teaches man how to catch fish Sts HUl-Tout

5.362; Lil 294; Ntl Teit 3.318; U 227; Squ Hill-Tout 3.519.

A man [named Stsop, who lives halfway up Lillooet Lake Lil] who lives
at Fort Douglas uses the frame of a dip-net [or two sticks Lil] ■with wluch to
catch the sUme of fish. [He wipes it off ■with grass, and then boils it together
•with a certain kind of grass Lil.] He ■wipes the slime into a basket, in which
his wife boils it, mixed with roots and berries. The oldest of the Transformer
brothers pulls out hair of his leg [below the knee Lil], which becomes me'tsEl
or Indian-hemp (?) [Indian-hemp Lil]. He teaches him how to spin it and
make a net. He tells him to dip the net into the water twice and take a

606 TSIMSHIAN MYTHOLOGY [bth. ans. ?,1

salmon each time, which he has to carry in his cape. Tlie Transformers show
them how to cut, dry, and cure the salmon, and forbid him, to cure any until after
the first four days of the run Sts. [One of the Transformers changes him-
self into a salmon and goes into the net. The others show the man and liis
wife how to cut and boil it and eat it mixed with cedar bark. The bones are
thrown into the water; and the Transformer, who had become a salmon,
resumes his human shape Lil.] [At Yale a man who has a wife and two
children tries to catch salmon with a sharpened pole. He scrapes off the
slime with his fingers. The Transformers shoio him how to make a net and
boil the salmon Ntl, Lytton.] [At Tsaxali's, above Yale, people catch salmon
holding boys by their feet over the water, their heads hanging down. The
boys then catch the salmon with theii' hands. The Transformer scratches a
rock with his finger-nails, and each scratch brings a new thought into the
heads of the people. They learn how to make twine and nets and hoiv to cut
and cure salmon. He shows them the fishing-places, which are used to this
day. The scratches in the rock may still be seen. The Transformers
meet a man who appears to be fishing with a double-{)ronged fish-spear. He
merely rubs lus spear against the fish, bringing up a little slime, which he
wipes with moss into a basket. They show him how to spear salmon. The
man resents their interference, and they punish him by breaking his spear
in two, putting the halves into his legs, and pushing the spear-point up his
nose. They pull his neck, clap their hands, and he becomes a crane Squ.

Evidently the last of these versions, if told correctl)', is a combination of
the present story with a transformation story of the type discussed before
(see pp. 599 et seq.).

66. The Transformer teaches man how to roast flounders Cow 5.47;

Sts HiU-Tout 5.371.

The Cowichan tell that the Ts'a'mes (Songish) at Victoria would expose
flounders on spits to the sun in order to roast them. The Transformer teaches
them the use of the fire-drill and the use of fire for preparing food. Cow 5.47.
This story seems related to the preceding group; it recalls, however, also a
StsEe'lis tale. S'kwam, who has been fishing flounders, is met by his son, who
dances down to the beach, and then puts the floimders on spits in order to
roast them. One of the Transformers shakes the bones out of the boy's body
and acts his part. S'kwam recognizes him, and causes him to be choked by
a fishbone. The boy and the Transformer are then restored to life Sts. This
tale is closely related to the "skin-shifter" tales, that are not known to me as
incidents of this Transformer cycle, and occur rather as part of the Coyote
myth (see p. 870). They are known, however, in the northern parts of the
coast too (see Sk 130, 160; Sts Hill-Tout 5.349; U 239, 242, 266; Ntl Teit
3.309; Sh 676, 694; Wish 111; Till 137; Coos 151 [169]; Takelma 161).

67. The stolen harpoon Tl 22; Sk 267; BC 5.247; Ne 5.201; Co 5.64,

65; Stsa 5.23; Sts& 5.24; Ntk 5.16; Ntl6 Teit 2.42; Ntlc
Nicola, Teit 3.315; NtM HiU-Tout 1.210; U 221; Chil 10; Sh
5.13; Loucheux 7.33. See also Squ Hill-Tout 3.519, and Chil
14; Sh 5.3; Teit 4.467; Sh Dawson 31.

The distribution of the tale of the stolen harpoon is some-
what wider than that of those previous^ discussed. Fifteen

BOAS] COMPARATIVE STUDY OP TSIMSHIAN MYTHOLOGY 607

versions have been recorded. It occurs among the Newettee,
Comox, Fraser River tribes, Thompson Indians, and ChUcotin,
as part of the Transformer cj^cle. The Bellacoola and Shu-
swap tell the story, but it does not belong to the Transformer
myth. The essential contents of the story refer to a fisherman
who owns a valuable harpoon, wlaich is taken away by a
Transformer who assumes the shape of a fish, allows himself
to be harpooned, and breaks the harpoon-line. Later on he
assumes human shape, and returns the harpoon-line to the
fisherman.

Crane is fi-shing in Seymonr Narrows. Q !a'neqe^lak" tries to assume the
form of a salmon, and after several attempts is successful. Crane harpoons
the salmon, which swims away with the harpoon. Q la'neqe^lak" resumes
his human shape, and wears the harpoon as an ear-ornament. He visits
Crane, who recognizes his harpoon, and makes the Transformer swallow thin
slivers of bones, which he can not dislodge. Crane promises to cure him if
given the harpoon. He shakes Q la'neqe^lak" so that the bones drop out.
Q la'neqMak" puts the harpoon into Crane's nose, and transforms him into a
bird, his wife into a woodpecker Ne 5.201. The same tale is told by the
Comox Co 5.64.' A similar story is told of two youths who assume the forms
of fish and are caught by Crane. The theft of the harpoon is missing, but it
evidently belongs to the story Co 5.65.

I collected two StsEe'lis versions of the tale. Xals meets Pa'laxil [One
Leg] in StsEe'lis, where he is fishing. He steals and returns the harpoon-
point, as described before, and says that there shall always be plenty of
salmon at StsEe'lis. He transforms One Leg into a stone that controls the
wind Stsa 5.23. In another StsEe'lis version the Transformers wish to land
at One Leg's house. He denies permission. Then one of them assumes the
form of a salmon and steals the harpoon. Next follows a repetition of the
incident of the Sx'iii tale (see p. 605), in wliich the trail that the brothers
have to take is made long by looking along it. Cold is produced, and they
almost freeze to death, while One Leg reaches his home with two strides.
Then follows a contest in fishing with dip-nets, in which the Transformers
catch as much in one haul as One Leg gets in three. One Leg is given the
Transformer's pipe to smoke, and is thus transformed into stone Sts6 5.24.

The corresponding Thompson tale contains a number of distinctive ele-
ments. The giant Xaaxa' [Tcui'sqa'lEmux Ntl6; a cannibal V] is fishing at
Neka'men [at Zixazix (slides) below Spuzzum Ntl6; at Mud Slide, four
miles below Spences Bridge U]. The Transformer assumes the shape of a
salmon and carries away the [copper Ntlc, U] harpoon. Later on the Trans-
formers \dsit the giant's house [they are given a small basketful of food,
which they are unable to finish Ntl6, U]. They return the harpoon-head.
Then they go up the mountain, and by kicking the ground cause a rock-
slide, which does not harm the giarit Ntla. To avoid it, the giant jumps
across the river Teit 2, note 125; Ntlc. This is repeated four times Teit Ntli.

In the Nicola version the Transformers cover their bodies with bii-ch bark
before assuming the shape of fish. The giant has a two-pronged spear with
copper barbs. His wife is the Short-Tailed Mouse Ntlc Teit 3.315.

> It seems to me that the version given by Hill-Tout 3.519 as obtained from the Squamish is a com-
posite account of this tale and of that of the fish-slime (see p. 60.5). On the whole, mixed tales of this
type are not common on the coast; and either there may be a misunderstanding in the versions, or they
may not have been well known to the narrators.

608 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Xtlrf is a version from Lytton. The Transformers meet a one-legged can-
nibal, who sjiears men's shadows with a copper-headed spear. He assumes
the form of a trout and carries away the point. After assuming human form,
the Transformer throws the magic spear-point into the water. 'While the
cannibal is looking for his harpoon, the Transformers cause a rock-sUde.
Then they enter the cannibal's house and transform him into a bluejay,
taking him by the head and shaking him, Tliis is the reason why the blue-
jay has a feather tuft. The cannibal's wife is transformed into a mountain
grouse Ntlrf Hill-Tout 1.210.

In the ChUcotin version the fishei-man is the Sea Gull, who allows people
to cross a river on his leg. They drop off and are drowned. The Trans-
former takes awaj' the harpoon, as told before, and promises to restore it if
the Gull is willing to build a sweat-lodge for him Chil 10.

The Haida (Sk), Bellacoola, and Shuswap (Sh 660) tales are not related
to the Transformer cycle.

In the Haida tale a boy who has married Geese maidens meets the half-
bodied Master Hopper, who is spearing silver salmon. The boy takes away
and later on returns the spear-head in the manner here described Sk 267.
In the Tlingit version four brothers go up to the sky and steal the harpoon of
the half -bodied man Tl 22.

Kolaia'ns has a hook which is attached to a line made of hair. Maqiwa'ns
transforms himself into a salmon, breaks the hook, and takes it away. Then
he ^•isits the fisherman, shows him the hook, puts the parts together, and
retiuns it BC 5.247.

The Woodpecker and other birds decide to steal the harpoon of the fisher-
man. Several t)irds assume the form of salmon, but the fisherman pays no
attention to them. Finally Woodpecker is harpooned, breaks off the point,
and carries it away. The fisherman visits the Woodpecker, and the harpoon
is returned to him and exchanged for a blanket set with red feathers Sh 5.13.
■ An analogous incident is also referred to in a Loucheux tale. The wan-
derer meets a fisherman, assumes the form of a fish, but when harpooned
changes into a mass of mud 7.33.

The Transformer tale of the Shuswap retains the incident of the rock-slide
and of the magic food, without any reference to the theft of the harpoon.
The Transformers kick a rock-slide down the hill in order to overwhelm
Tkumenaa'lst 5.3. [The Transformer Le'esa and Tukimine'lst cause a rock-
slide to fall down on Kwilie'lt, the son of the Hog Fennel, Sh Dawson 31.]
[They kick the rock-slide down on Kwelaa'llst, their aunt's grandson, who
had been sent to warn them Sh 647.] In Sh 5.3 the incident of the food
contained in the little basket is also retained. In Chil 14 the root man
K'olEpi is sent to warn the Transformers, but is unable to speak. These inci-
dents are all more closely related to the story of the end of the Transformers
(see p. 615, No. 17).

63. The Transformers quarrel Sts 5.23; Ntla 5.16; Ntl6 Teit 2.43;
Ntlc Nicola Teit 3.316; NtW Hill-Tout 1.204; U 221.

In the evening they camp. The youngest one lies down and puts on Ms
beaver cap. The waters begin to rise. The others have to flee, while the
youngest one remains near the fire Sts. At Ca'nExanEnEmax they quarrel.
The eldest brother throws the head-band of the youngest into the fire, but
is imable to bum it. Then the youngest one makes a flood Ntla, 6; U. After
a dispute between the brothers, the youngest makes a flood. The elder ones
make the mountain Ca'nExanEnEmax in order to escape Ntlc. One morning

BOAS] COMPAKATIVE STUDY OF TSIMSHIAN MYTHOLOGY 609

the youngest boy does not want to arise, and the others leave him. Then he
makes a flood. The smoke of his fire is seen coming out of the water. The
flood retreats NtW Hill-Tout 1.205.

.69. Coyote's wife is a knot-hole Sts 5.23; Ntla Teit 2.44; Ntl6 Nicola
Teit 3.316; Ntlc Hill-Tout 1.209; NtkZ 5.17; U 222; Lila309;
Lilh 357; Sh 652.

The Transformers meet Coyote, whose wife is a knot-hole. They make a
new wife for him out of cedar hark Sts. The Transformers throw Coyote's
wife into the fire. '\ATien he calls her, she answers from the ftre, but he
refuses to pull her out Ntla. They meet Coyote at Teze'la. His wife is a
knot-hole, wliich they burn, Nicola, Ntl6; Lil6. Tlie Transformer t^awa finds
that the Coyote people had knot-holes for their wives Sh 652.

The Transformer brothers go to the house of a man who has for a wife a
block of wood with a hole in it. They throw the wood on the fire to keep
them warm. The man returns and finds his wife burned to ashes. In place
of the block wife the Transformers give him two beautiful women trans-
formed from Cottonwood and alder logs. The former has white, the latter
red, hair, face, and body Ntlc.

The Lillooet tell the same story independently. A man has a branch with
a knot-hole for his wife. A woman goes to the house, observes what is going
on, bums the branch, and becomes the wife of (he man Lila 309,

Instead of the knot-hole wives, they give to the Coyote two wives, — one
made of lurch; the other, of alder Ntla; of cotton "and alder: therefore the
one is white; the other red, Lytton, Ntlrf; Nicola, Ntli; U. He makes women
of Cottonwood and birch, Lytton, Ntlrf; of cedar bark, Sts. The woman made
of alder wood is short; that of cottonwood, tall U; Lil6. The one had red
skin and dark hair; the other, white skin and light hair. Therefore the
Indians have some dark, some light complexions Lil6 357.

This story may be related to that of the wooden wife (see p. 744).

70. The Transformers teach men not to cut open their wives Ntla

Hill-Tout 1.205; Ntlt Lytton, Teit 3.318; U 222; Sh 652;
La294; Chil 11.

Generally tliis story is told of Coyote. \Mienever one of his wives is about
to give birth, he cuts her open. In one version (Ntla) it is told that he would
always marry his daughter when she was grown up, and kill her when her
child was to be born. The Transformers show Coyote how to attach bird-
cherry bark to the child. The bark breaks. Then they show him how to
take the neck sinew of the deer U; Ntl6. In Hill-Tout's version the man is
not identified with Coyote. In the Shuswap version the Transformer Ca'wa
teaches the Coyote people not to cut open their wives. The incident is
placed in the Tliompson Indian country. The Lillooet and Chilcotin do
not identify the man with Coyote, but with the fisherman referred to in
No. 67. In the Lillooet version the reference to sinew is omitted, and the
man is transformed into stone. In the Chilcotin version the reference to
the bark and sinew is omitted, and the present procedure at childbirth is
instituted. With this story the incident in the StsEe'lis tale 5.23 (see No. 25
p. 601) should be compared (see also an Eskimo tale, p. 829).

71. Xe'lxElEmas, the ancestor of the XeIS'I, takes the form of a

river monster. The Transformer faints, and is restored by
him Sts 5.28.

A few tales that do not belong to the Transformer cycle are em-
bodied in it in our versions from the Fraser Delta.

50633°— 31 ETH— 16 39

610 TSIMSHIAN MYTHOLOGY [etu. ann. 31

72. The Transformers and the Salmon Women.

Tlie Transformers meet two Salmon Women who own a weir which pre-
vented the salmon from going up the river. They own five boxes containing
wasps, flies, mosquitoes, wind, and smoke. The Transformer makes a
wooden dish, which he throws into the water, and causes the river to break
the dam. The Transformers let out the insects, wind, and smoke. The two
women are transformed into rocks Ntl Hill-Tout 1.207. This story belongs
properly to the Coyote cycle. In Ntl Teit 2.27 it is said that the Trans-
formers broke the weir which belonged to Coyote.

73. The Transformers cross the river in a canoe made of horse taU

U221.

74. The cannibal tries to boil the Transformers m a kettle Ntl Teit

3.316 (see p. 808).

75. The Transformers make a spring, which becomes a training-

place for girls Ntl Teit 3.316.

76. Why the LiUooet go trading east and west.

The Transformers take a rest at the source of the stream that empties into
Anderson Lake. One of them travels south, the other one east. They bring
back various kinds of trade material. For this reason the LUlooet do the
same. One of them stamps his foot on the rock. The footprint marks the
tribal boundary between the Upper and Lower Lillooet Lil 296.

77. The jealous husband.

Swan, and his wife Crane, live on Lillooet River. Swallow, who passes by,
tells that his wife has died. He has put her on top of a tree and left her
there to die, because she had a lover. Swan takes her down. She is trans-
formed into blackberries; and Swan ordains that Swallow shall become a
bird and search for his wife Sts 5.21 (see p. 849).

78. The modest hunter and the arrogant himter Cow 5.46 (see

No. 44, p. 716).

TRANSFORMER MYTHS OF THE SHUSWAP AND CHILCOTIN

The following group of talcs does not seem to occur on the coast,
but is known principally in the region of the upper Fraser and
Thompson Rivers, among the Chilcotin, and partly among the Kutenai
and Thompson Indians.

1. On his travels the principal Transformer carries an arrow-flaker

[a pole Chil 11], with which he kUls monsters Sh 645.

2. The Transformers, before starting, are warned against dangei-s

Sh645, 647; Chil 14.

Tlie mother of the Transformers warns them against monsters, but forgets
to tell them about the adolescent girl, which causes their final transformation
Sh 645, 647. Their mother forgets to warn them against the bear Chil 14
(see also No. 17, p. 615).

3. The Transformer kills the Grizzly Bears Sha 645; Sh6 5.2: Ntla

5.16; Ntl6 HiU-Tout 1.214; U 223; ChU 13.

The Transformers A-isit the four cannibal Grizzly Bears and Coyote, le'esa
becomes a dog, with arrow-points for hair, spear-points for teeth, and a knife

BOAS] COMPABATIVE STUDY OF TSIMSHIAN MYTHOLOGY 611

for a tail. TliG brothers lead liim. Coyote claims the dog as his. The Bears
ask the brothers to play with them aroimd a tree the bark of which has been
stripped off, and kill them. Coyote goes near the dog, and is cut by its hair.
The Grizzly Bears play with the dog and are killed. The Dog resumes its
human form, jumps over his brothers, and revives them. The Transformer
ordains that the Grizzly Bear shall eat berries and kill man only occasionally
Sha 645. The Transformers go to the house of Grizzly Bear and Coyote. They
cover Le'esa with knives. In a pole-climbing contest the Bears kill the
brothers. Coyote touches the Dog and bleeds. Tlie Dog climbs the pole
with Bear and cuts him in two. He jumps over his brothers and revives
them Sh6 5.2 (see also No. 20, p. 812).

One of the Transformers assumes the sliape of a dog. The brothers marry.
A black bear comes to their \'illage and kills the brothers. The dog jumps
over it, and the bear breaks in two. Then the dog jumps over the people,
and all break to pieces. He revives his brothers by jumping over them Ntla
5.16.

The youngest of the Transformers becomes a dog. He is covered with
stone knives, and his tongue also becomes a stone knife. They visit a village
inhabited by people. They are put into different houses; and while they
are asleep, their arrow-points are exchanged for pine needles, ^\^len going
into the woods, they are attacked and killed, except one boy, who runs back.
A girl who loves him lets the dog loose, who kills the people and revives hia
brothers U 223 (see p. 742).

He assumes the form of a dog. His tail is a double-bladed knife. His ears
and claws are small knives. He visits a village in which the people keep
bears, grizzly bears, wolves, rattlesnakes, as dogs. Tliey arrange a dog-fight,
and the Transformer Dog kills all the animals. The people attack them,
and are also killed. Then he resumes his human form, transforms the peo-
ple into ants, and the animals into normal animals, Lytton, Ntl6 Hill-Tout
1.214."

A bull and cow moose are substituted for the grizzly bear in Chil 13. They
race with their visitors, who are killed by the dust they raise. The moose
nm on each side of the \Tsitor. The Dog Transformer covers himself with
arrow-points; and while he is racing, these fly out and kill the moose. He
revives them with his magic staff and tells them not to kill men.

4. The Transformer kills the elk monster Sha 5.2; Sh6 Dawson 32;
She 646; Ntk Hill-Tout 1.203; Ntl6 Teit 3.304; Chil 10.

An elk straddles the river at Savona's Ferry, and kills people by swallowing
them. The canoes pass through its body, while the crew is retained and
killed. Le'esa alone goes down the river on a raft, which is swallowed.
The raft passes through . He starts a fire in the stomach of the elk and squeezes
its heart. Itbegins tosway. \^Tien he cuts off the heart, the elk dies. Then
the brothers cut the body, and Le'esa comes out. The brothers eat all the
meat Sha. After being swallowed by the elk, the Transformer stabs its heart
with his "implement," cuts his way out, and says that elk henceforth shall
not kill people Shi. At the outlet of Kamloops Lake the elk stands with
his back upstream. The canoes pass through it, the crew is killed inside,
Le'esa comes down on a board which passes tlirough the elk. He spreads
out the elk by means of his arrow-flaker. The elk begins to stagger, and
dies when he cuts off the heart. The brothers skin it She. A moose swal-
lows the Dog Transformer, who has tied boughs in his hair. He cuts the

' Coyote's dog, which is covered with arrow-heads, is mentioned in another Thompson tale (Teit 2.30).

612 TSIMSHIAN MYTHOLOGY [bth. ann. 31

heart, aud starts a fire ia the stomach of the animal, which dies. The Dog
children skin it and make animals out of pieces of the body. The brain is
used for making frogs Chil. The Transformer assumes the shape of a hum-
mingbird, flies into the elk at the back, and comes out of its mouth, thus
causing it to fall dead. He sits down on the antlers of the elk in his human
form, Lytton, Ntla.

In Nicola Valley this story is located in the Kalispelm country, and is
told of Coyote. The elk stands in the middle of a stream. Coyote transforms
himself into a piece of wood, is swallowed, makes a fire in the stomach of
the elk, cuts its heart, and eats it. He transforms the body into a common
elk Ntl6.

The incident of people being swallowed by a monster, ^vhose heart
they cut or whose body they tear, occurs in many other connections
in this area; for example, U 282, Ntl Teit 3.349, Wish 41, Wasco 2G7,
TakelmaSl. It has also been treated in connection with the Raven
tale (pp. 659, 687, 718, 868).

5. The Origin of arrow-stone Sha 645; Sh& Dawson 35 ; Kutenai 105.'

Two old women [Grizzly Bear sisters Sha] who Live on Cache Creek possess

the arrow-stone. The Transformer makes them fight, and the stones fall off

• their bodies. They say that if he had asked them for the stone, he would

not have found it necessary to make them fight Sha, 6. A similar story is

known to the Kutenai. .

6. The origm of tobacco Sha 5.3; Sh&,c646; Ntl Teit 3.304; Chill2.

The Transformers reach the tobacco tree. One branch of the tree swings
about and kills people. Le'esa cuts it off with his stick and throws it into
the river. He uproots the tree mth his stick Sha.

At Pesma'menex the Transformers find the poisonous tobacco tree. Le'esa
wants to smoke its leaves. He cuts down the tree with his arrow-flaker and
smokes, and ordains that tobacco shail not hill people Shb. According to
another version, the tobacco tree falls on persons that approach it. Le'esa
lets it fall on his arrow-flaker She. When it falls, he puts his staff under it
Chil.

In Nicola Valley a parallel story is told of Coyote. The shade of the tree
kills people. Coyote makes a stone pipe, plucks off leaves, and smokes
them. He transforms the leaves into tobacco Ntl.

7. He kills the big-horn sheep Sha 5.3; Sh& 647; Kutenai 101.'

On a mountain at Buonaparte Creek there is a mountain goat that kills
people. At the foot of the mountain there is a dog that also kills people.
Le'esa wants goat tallow to mix it with tobacco. He kills the dog with his
stick, and ordains that inen shall use it. He kills the goat with his stick,
and ordains that it shall be eaten. His brothers take all the tallow, and leave
none for him Shn. He wants to eat meat of the ram, and kills it with his
flaker. He transforyns it into an ordinary big-horn sheep. Out 6i its horn he
makes a spoon Shb. Among the Kutenai he transforms the .sheep and ob-
tains from it the arrow straightener.

8. He kdls the beaver Sh 648; Sh 661, 662; Ntl Hill-Tout 1.204;

Chil 13.

He attacks the monster beaver with his spear. After tying white bark
around his wrists [painting them white Sh 648], he is dragged under water.
His brothers search for him in rivers and dig trenches. Finally they pull him
' Franz Boas, Kutenai Tales. Bulletin 5A, Bureau of Amer. Ethnology, p. 105. ' Ibid., p. 101.

BOASJ COMPARATIVE STUDY OF TSIMSHIAK MVTHOLOGY 613

out. Beaver is transformed into an ordinary animal Sh 648. He ties white
bark in his hair before spearing the beaver, and is dragged under. Tlie Dog
children follow him, and find the beaver dead . The dog had been swallowed ,
and had cut the heart of the beaver. Fishes are made of the beaver flesh
Chil. The eldest brother wants to eat beaver tails. The youngest drinks
the beaver lake empty, and kills the beavers as they run out of their holes.
He asks for the beaver eyes, which he wears as a head-ring Ntl. — In another
connection Bluejay ties white bark around his wrists and ankles and attacks
a lake monster Sh 661, 662.

9. He kills the marmot (bush-tail rat) Sha 648; Sh6 5.1; Ntl Teit
2.46; Chil 12.

The Transformers go to kill the marmot. Le'esa kills two young ones and
puts them into his belt. The Marmot is in the habit of killing people by
letting the door of his house crush them. Le'esa keeps the door open with his
arrow-flaker, and transforms the marmot into an ordinary animal Sha. He
follows the woodchuck into its hole, wlii<'h he spreads by putting his lance
across. He slays it with a hammer hanging down fi'om his wrist. The
brothers eat all the meat. He transforms the monster animal into a wood-
chuck Sh6. In the Thompson version there is a long introduction telling
how the Bush-Tail Rat was in the habit of stealing pro\'isions, and excused
himself by sajnng that his younger brother, the Long-Tailed Mouse, gave
him provisions. A fight ensues, in which the people are killed. The Rat
moves away, and then follows the story referred to here Ntl. The Dog Trans-
former wants to make a tobacco-pouch. He enters Marmot's house, and finds
inside a woman weaving a basket. \\Tien the stone door begins to close, he
holds it up by means of his staff, jumps out, but when he pulls out his staff,
his little finger is squeezed off. 'Therefore the fourth finger is short Chil.

10. Encotmter with a skmik Sha 649; Sh6 Dawson 35; Ntl Teit 2.45.

The Transformer kills Skunk, whose bag he empties into a lake. For this
reason the water of the lake is discolored Sha. Skunk, who kiUs people,
discolors a lake by squirting his fluid into it. The Transformers change the
monster skunk into an ordinary animal Ntl. Skunk, who is married to
Short-Tailed Mouse, lives at Pavilion Lake. The Eagle steals Skunk's wife.
Skunk piusues them, and reaches them while they are sitting on a cliff. He
sees their reflection in a lake, thinks they are in the water (see p. 741), and
shoots at the water with his fluid Sh6.

11. Encounter with the Eagle Sh 5.4; Sh Dawson 32; Sh 649; Ntl«.

Teit 2.45; NtXh Hill-Tout 1.213; Ntlc Teit 3.340; NtW Teit
2.75; Chil 12.

The Transformer sits down under an eagle's eyry on a cliff. He has red
and white paint in his mouth. His purpose is to get eagle feathers. The
eagle carries him up and tries to knock him against the rock. He puts his
staff against the cliff and spits out red paint. When the eagle repeats it, he
spits out white paint. The brothers believe that this is his blood and his
brains. He is carried into the nest, and threatens to kill the young eagles
with his hammer. He orders them to tell the mother eagle to sit on the edge
of the nest. There he clubs her and throws her down. Tlie brothers take
her feathers; the eaglets carry him down Sh 5. He gets paint from Adams
Lake. He is carried up into the nest, as described before, and kills the
eagles when reaching their nest. The eaglets carry him down and are trans-
formed into normal eagles Sh Dawson. He meets the cannibal eagle, who

614 TSIMSHIAN MYTHOLOGY Feth. ANN. 31

carries him into hie nest, where the Transformer kills him with his arrow-
flaker. The eaglets carry him clown, and he pulls out their wing and tail
feathers Sh 649. Tliis incident is also referred to briefly in Ntlo. In both
the Tliompson and Shuswap versions the skunk and eagle incidents are con-
nected. When the Dog Transformer needs feathers, he makesacoatof moose
skin. Two eagles carry him up into their eyry. He ties a stone to the foot
of one, the heavy weight makes the eagle tired, and he kills it with his staff
when it returns. The mother and the young ones are also killed, except the
last one, which carries him down, and is then transformed into a regular eagle
Chil. The Transformer is put into a basket by his brothers. He takes some
white and red paint in his mouth. An eagle carries up the basket and lets
it drop, in order to kill the Transformer. By squirting the red and white
paint on the ground, he makes the eagle believe that he is dead. He is
carried into the nest, seizes the eaglets, who carry him down. He shakes
the bones out of their bodies, and orders his brothers to put on the skins Ntl6.

At Spences Bridge this story is told independently. Wren, who lives at
the mouth of Nicola River, covers himself with birch-bark armor, puts red
and white paint in his mouth, is lifted by Eagle, who dashes him against the
cliff. Tlie Eagle tries to break through his armor; and while he is doing so,
Wren stabs him and transforms him into an eagle. The cliff where this
happened, about half a mile east of Spences Bridge depot, is marhed with
red and white streaks Ntlc.

A similar incident occurs in the Wren story Ntlrf. A boy puts on birch
bark for protection, is carried by eagles into their nest, and pulls out their
featheis, which he needs for his arrows.

12. Woman with toothed vagina Sha 650; Shb 5.1; She Dawson 32;

U 221; Chil 13. See No. 63, p. 604; 773; 809.

At Pavilion Creek lives Tsakelsxene'lxa, who kills men with her toothed
vagina. Le'esa breaks out the teeth with his arrow-flaker Sha. The Dog
Transformer passes through the same adventure Chil. The Transformers
meet a woman whose privates are [the mouth of] a rattlesnake. One of them
chews a leaf, spits on her privates, and thus transforms her into an ordinary
woman U. At Ducks he sees a woman singing on a rock. As he climbs up,
she retires upward. He gathers pine cones. When he reaches her, many
rattlesnakes attack him, wliich he kills with his pine cones. He transforms
her into an ordinary woman Sh6. Two bad women dancing on a cliff trans-
form into stone those who look at them. The Transformer.'- change them into
stone She.

13. The Transformers make hollows in a rock Sha 5.4; Shb Dawson

32; She 649; Ntl Teit 2.45.

In a trial of strength the Transformers caiTy a rock on their heads. Attempt-
ing to move it aside, the head of the yoimgest one slips into the rock. In
another version they push their heads into the rock, and the youngest makes
the deepest impression Ntl. The brothers Le'esa and Tkumenaa'lst try who
can make the deeper impression in a rock. Le'esa penetrates down to the
ears; Tkumenaa'lst, to the shoulders Sha. In the version Sh6 the place is
given near the mouth of Hat Creek, and Kwille'lt is more successfid than
Le'esa and Tkumenaa'lst. According to She the test was made a little above
the mouth of Hat Creek by the brothers anS Le'esa, who pushed in his head
to the ears. He left a red mark in the cavity.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 615

14. The bird forming a bridge with its leg Sh 650; Chil 11.

Connected with the story of the theft of the harpoon (No. 67, p. 606) is
the incident of the Gull stretching across a river his leg, which is used by the
Transformers as a bridge. When a traveler reaches the middle of the leg, the
Gull wUl shake it and tVu'ow him down Chil. Among the Shuswap the same
incident is connected with the encounter between the Transformer and the
monster woman. He crosses the river on the leg of the bird Sokwa'z. By
threatening to kill him with his flaker, he prevents him from turning his leg.
The bird is then transformed into an ordinary bird Sh.

This tale is widely distributed ; but siace it does not form an essential part
of the Transformer tales, I shall not discuss its variants and distribution.

15. The kicking hare Sha 650; Sh& 5.2.

A cannibal Hare who lives at Pavilion Creek lies on Ixis back near a spit on
which he is roasting meat. As soon as any one asks him for food, he kUls him
by kicking him in the breast. The Transformer covers his chest with mica
and transforins the monster into a hare. In the North Thompson version it
is said that the Hare broke his leg Sha, 6.

16. The Transformers meet a badger Sh Dawson 3.3.

The cannibal Badger is transformed into an animal.

17. The end of the Transformers Sha 647, 650; Sh6 5.4; She Dawson

33; Ntla Teit 2.45; U 224; Lil 296; Chil 14.

When they see the Chipmunk Chil 14, who is an adolescent gill Sha [a girl
Sh6; Ntla] of whom they have not been warned, they are transformed into
stone Sha, 6; Ntla; ChU. WTien they see four women dancing on a high
rock, they become stones She. After traveling all over the country, they
return to the coast Lil.

In the Chilcotin version it is said that the Dog Transformer tried to catch
the Chipmunk, but only scratched it, thus causing its stripes. This is ordi-
narily an incident of the story of the origin of day and night ' (Ihil.

In the ^•ersion U the lirothers are transformed into stars.

THE MYTHS OF HOG FENNEL AND OLD ONE

Characteristic of the Thompson area and of the Shuswap is the
occurrence of a number of different Transformers or groups of Trans-
formers and of contests of their strength. Among the Thompson
Indians we find a second transformer, the son of the Hog Fennel.

1. Hog Fennel Ntla Teit 2.42, 45; Ntl& 5.16; Ntlc Hill-Tout 2.564;
mid Teit 3.319; U 224; Lila Teit 2.95; LilS 350.

In Ntla this man Kokwe'la is said to have come from LUlooet, transforming
bad people into stones. On meeting, the Transformers test their ]iowers,
but prove to be equally strong, Ntl Teit 2.42.

They meet Kokwe'la (G'ok'oe'la) a short distance below Lyttbn, try to
overcome him, but instead they are defeated Ntl6 5.16.

They camp together one night, and the place where they lay may still be
recognized by the marks of their bodies. After going down Fraser Eiver

> See Ntl Teit 2.61; Teit, Shuswap 625, 738; also Ts 728.

616 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

as far as Kanaka Bar, Kokwe'la returned. Wherever he went, hog-fennel
grew up NtlaTeit 2.45.

Hill-Tout gives an account of the story as heard in Lytton. Here the
mother tells the boy that his father was drorwned, then that he fell from
a tree when trying to take a hawk's nest, then that he had fallen over a preci-
pice. The hog-fennel plant twines itself aroimd his feet. He trains to
become a shaman, and in his dream learns that he is the son of the Hog
Fennel. He sets out to look for the tribe to which his mother belonged,
meets people who are watching a game of ball, in which he joins. He hits
the legs of one of his opponents, and he is then called Hog Fennel. He goes
fasting again, and becomes a powerful shaman. Then he meets the Trans-
former brothers, and they test their powers. He makes with his fingers
three small holes in a rock, causes them to be filled with soup, which the
brothers can not empty. When he shakes the brothers, they find that they
can eat some more. However, they can not empty the holes. He, in his turn,
empties them quickly. According to the Lillooet version Lil6 and the'
present version, this happened at Nka'ia, below Lytton Ntlc.

Kokwe'lahii'it, the child of the H6g Fermel, asks his mother who his father
is. She says first that the rock, then the trees, last the water, killed liis
father. He tries to shoot them, but they tell him that they are not guilty.
He leaves; and wherever he goes, the hog-fennel plants shake their leaves
and cling to his legs. A Catfish calls him by name, and he transforms him.
Having learned who his father is, he kills his mother. In another version
he transforms her into stone. He visits a village where Frog wishes to marry
him The people marry him to another girl; and Frog, in revenge, jumps
on his face, where he remains. The child of Hog Fennel is made llie moon.
The Frog may still be seen in his face U 224.

It will be noticed that in this version the encounter with the
Transformers is omitted. The end of the tale is ordinarily an
independent story. It would seem that the Hog-Fennel
Transformer is not an essential part of the Transformer tales
of the Lower Thompson Indians.

In the Nicola Valley version he is described as a man of large stature and
great strength. He quarrels with his companions, and then the people
reproach him with his descent. According to some versions he begins to
travel in company with the Qwa'qtqwaL. A little above Lytton he has a
contest with them. The brothers are unable to produce a spring, while, when
he kicks the ground, water flows forth Ntlrf Teit 3.319.

The Lillooet version is almost identical with that of the Lower Thompson.
A girl marries the Hog-Fennel Root; and her son, Tsu'ntia, becomes the
ance.?tor of the Upper Lillooet. A number of boys quarrel with liim, and ho
changes one of them into a catfish. His mother tells him that his father
was drowned. When he threatens to shoot the water, it informs him that it
has never seen his father. She gives other evasive answers, and he finally
throws her into a lake. Then he begins to travel, and transforms people
into animals, fishes, and rocks. He also changes the features of many parts
o'f the country. Below Lytton he meets the Qoa'qtqwaL, who were coming
up the river. They try to transform each other, but are unsuccessful. He
gives them a small dish of food, which they are unable to empty. When
they try the same experiment, he empties their dish quickly. They lie
down to sleep, and the marks of their bodies may be seen to this day. Then

BOASJ COMPARATIVE STUDY OF TSIMSHIAN MYTHOJ.OUY 617

follows a story of a fabulous people, the descendants of Tsu'ntia's mother,
who had been thrown into the lake Lila Teit 2.95.

A slightly different version is told in Lil6 350. The girl was going to kill
her son, but the people told her to rear him. The person whom he transforms
into a catfish is the father of the children with whom he is playing. On asking
his mother about his father, she tells him first that the water, then that the
rock, killed him. He transforms the people who had mocked him, one into
a grizzly bear, one into a wolf, one into a marten, others into bii'ds and fishes.
After this follow his contests with the Transformer brothers related before.
Tsu'ntia places a rock before them, and water gushes out of it. TMien he is
traveling about, the hog-fennel plants twine themselves around his legs.
In this version there follows a curious incident telling how the Transformer
brothers and Tsu'ntia meet at the edges of the earth, where they tell him
that in one country the powers were so strong that they could not produce
any transformations. They tell him to stop the sun. He does so, and everj--
thing begins to burn. Then he makes the sun move again, and the earth
cools off.

2. Ca'wa.

Probably corresponding to this tale we find among the
Shuswap the story of the Transformer Ca'wa (Kamloops),
Samp (Fraser River), or Spelkamul^x (North Thompson) Sh
651.

Starting from Chum Creek, he travels over the country. He reaches a lake
where people catch frogs instead of fish. He gives them a net, and teaches
them to catch fish. He reaches a country where people who fall asleep are
believed to be dead and are buried. He tells them that people sleep during
the night and wake in the morning. Next follows the incident in which he
shows people that they do not need to cut open the women when about to
give birth (see p. 609). He reaches the Coyote people, who have knot-
holes for their wives, and he gives them real wives (see p. 609). These last
two stories have been discussed before in connection with the Transformer
cycle.

3. Old One Ntk Teit 2.49; Nt\b Teit 3.320-328; U 228; Sha 642;

Sh& 746.

Besides these two types of Transformer tales, there is a very vague record
of Old One. Coyote tries his strength with Old One moving the rivers and
mountains. Old One has greater strength, and Coyote retires to a house of
ice in the extreme north. AMien he turns over, it is cold weather. Coyote
and Old One are expected to return and bring back the dead Indians. In a
contest with a boy, in which they try who can stay under water longest. Old
One is thrown into the upper world, whence he is expected to return among
clouds of tobacco-smoke. Old One transforms a man into a swan Ntla
Teit 2.49.

Among the Lower Thompson there is a similar vague tradition of a great
chief who came from above, who punished bad people and established the
villages. He transformed the wooden seats of some people near Fort Yale
into stones. When the stones are rubbed, the weather changes U 22S.

In Nicola Valley it is told that Old One lives in the upper world. By
throwing a round ball into the middle of an expanse of water he created the
world. Then he came down and created trees and grasj. The Beaver is said
to live next to him. There are a number of other creation tales referring to

618 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

him, which, however, I do not discuss here, because they diverge from all
the other tales, and may in part be due to Christian influences. \Mien
Old One migrates, he ordains that the females of man and animals shall
bring forth young. He transforms an old man into a fish, and he gives
people the use of porcupine quills, eagle feathers, shells, and woodpecker's
scalps for ornaments Ntl6 Teit 3.320 et seq.

On the whole, I am under the mipression that the vague stories
relating to Old One are in part expressions of old mythical concepts,
in part developed by recent biblical teaching.

4. Coyote.

In the traditions of almost all these tribes occur encoutnters between the
Transformer brothers and Coyote, who is the principal Transformer and
culture-hero of the tribes of southeastern British Columbia and eastern
AVashington. Thus the brothers meet the Transformer Coyote, but are
unable to transform him Ntl Teit 2.44; Nicola Teit 3.316.

5. The Transformers of the Uta'mqt.

It is important to note that two characteristic transformations — that of the
deer and of the woodpecker — which are parallel to the feats of tlie Trans-
former of northern Vancouver Island and of the coast of Washington are told
by the Uta'mqt of a Transformer distinct from the one who performed all the
other feats in that area U 226, 227 (see pp. 601 et seq.).

COMPARISON OF CULTtTRE-HEEO TALES OF THE NORTHWEST COAST

We may now summarize the results of this analysis, and give a brief
characterization of the culture-hero tales of the Northwest coast.

The most prominent and widely distributed elements of the north-
ern Raven myth are the efforts of Raven to still his insatiable hunger
and to obtain what is needed for his purposes. The origin tales and
many of the other tales of the cycle tell, therefore, how Raven
obtains by force or trickery an object that he wants, or compels a
person to give up the exclusive control of a privilege. Thus he
secures dayhght, water, fire, the tides, the olachen, the salmon, the
soil, and fair weather. Some tales of this class are explanatory in
an incidental way, in so far as some act of Raven or of his antago-
nists or companions brings about the conditions that exist now.
The crow is black, the cormorant dumb, bullhead's tail thin, on
account of such incidents. Most tales of this class, however, are not
explanatory.

Among the numerous tales that are evidently not very popular and
have only local importance, many account for modern conditions.
They include transformations of dangerous animals (No. 61, p. 572) ;
transformations of objects into animals, and trifling acts by which ani-
mals are given their present form (for instance, Nos. 65-79, p. 573) ; the
transformation of men, animals, and objects into stones (Nos. 89-93,

BOAS] COMPARATIVE STUDY OP TSIMSHIAN MYTHOLOGY 619

p. 574); the naming of places (Nos. 94-98, p. 574); the making of
geographical features (Nos. 96, 99-123, pp. 574, 575).

There is no connection whatever between the Raven myth and the
social grouping of the people, except the vague statement, that is not
found embodied in any version as an important element, that Raven
was the ancestor of the Raven Clan. This idea is certainly foreign
to the Tsimshian. There is no mention whatever in the Raven myth
of the ancestors of any of the local subdivisions of the exogamic
groups.

In this respect there is a fundamental difference between the Raven
myth and the Transformer tales of Vancouver Island, the coast of
Washington, and the delta of Fraser River, where the most important
tales refer to meetings between the Transformers and the ancestors
of village communities and tribal subdivisions. In the area of
northern Vancouver Island the ancestors, many of whom are con-
ceived as endowed with the powers of the winter ceremonial, prove
themselves equal to the Transformer. Others are transformed by
him into rocks or mountains, islands, or rivers. In still other cases
he bestows on them food animals. This type of tale is common on
Fraser River (Nos. 1-62, pp. 601-604), although there are also a
number of tales (Nos. 63-68, pp. 604-608) in which the Transformer
either is vanquished or has at least difficulty in overcoming the
ancestor. On the coast of Washington the principal contents of the
culture-hero myth are tales of liis encounters with the ancestors of
various villages, of the creation of food animals for their use, and of
gifts of implements to the villagers. The close similarity between the
Transformer myth of the Kwakiutl and the Sahsh tribes which
appears here, and their intimate relation to the vdlage communities,
corroborate my views, previously expressed, in regard to the recent
changes in the social organization among the Kwakiutl.^ The ancient
paternal, or, better, bilateral family organization of the Kwakiutl
tribe is also clearly brought out by the table of relationship terms
given on p. 494.

The whole southern coast region contains also, as part of the Trans-
former legend, encounters with persons who are advised of the
arrival of the Transformer, and who mtend to kdl him. These are
changed into various kinds of animals. In form these tales are quite
analogous to the meetings of the Transformer with the ancestors of
village communities.

Another point in regard to which the Transformer tale of this area
differs from that of the north is that the Trickster tales, which play
an important part in the mythology of all these tribes, are entirely
divorced from the Transformer tales. A few of these do occur in

' Boas 5.334.

620 TSIMSHIAN MYTHOLOGY (eth. ann. 31

the Transformer legend of the Fraser Delta, but they are always
assigned to Mink, who is a companion of the Transformer, and who
appears as trickster among the tribes of northern Vancouver Island.
I have discussed the significance of tliis phenomenon at another place.'
The Transformer tales of the interior share with those of the south-
ern part of the coast the dissociation of the cultiu"e-hero element and
of the trickster. The separation, however, is not so complete, because
we are dealing here with different sets of Transformer tales. The
Coyote as Transfoi-mer — a cycle which I have not discussed here,
since it seems to be foreign to the Pacific coast — shares with the
Raven cycle the lack of differentiation between culture-hero and
trickster; but in the southwestern interior of British Columbia we
find, besides Coyote, various Transformers who are essentially analo-
gous to the culture-heroes of Washington and Vancouver Island.
Their function, however, is different. They transform the animals
which were in ancient times monsters or cannibals into the useful
animals of our present period. At the same time, transformations
into stones are very numerous. There is, of course, no i-elation to
village communities, since these tribes are not organized in well-
defined village groups. Both the Vancouver Island and interior
groups may be contrasted with the northern group by the complete
absence of all myths rclatmg to fire, water, sun, moon, etc., as parts
of the Transformer legends.

The Raven Myth of the Tsimshian

The Raven myth of tlie Tsimsliian is quite similar to that of the
Thngit and Haida. Among these tlu-ee tribes most of the incidents
that compose it are the same, and a few even occur in the same
arrangement. Although many of them have a much wider distri-
bution, the myth, with its elaborate introduction, is confuied to the
tlu"ee coast tribes just mentioned, includmg, however, probably the
Athapascan tribes immediately to the east of the Tlingit and Tsim-
shian. Among aU of them it comprises the incidents that led to the
establishment of the present order of the world, and begms with the
supernatural origin of Raven.

In order to gain an insight into the probable liistory of this myth,
it is necessary to reconstruct its forms from the various versions, that
have been recorded.

We will begin our analysis witli a discussion of the introduction,
which includes the incidents leading to Raven's migrations. Four
types may be distinguished, wliich will be considered separately. I
begin with a summary of the tale, wMch will be followed by a detailed
account of its variants.

1 Introduction to Teit 2.

boas] compakative study of tsimshian mythology 621

Introduction to the Raven Myth

type i. tlingit

(6 versions: Tla 3; T16 80, 119; Tl 2.1,189; Tl 3.304, 372; Tl 4.254; Kai 5.306 [cited
respectively Tla, T16, Tl 2, Tl 3, Tl 4, Kai 5])

In the beginning there was no dayUght in this world. Near the
source of Nass River Uved Raven At The Head Of Nass River (Nas-
cA'ld-3'el) with his sister Kitchiiginsi and his wife G-ins^ha'noa (a
Haida name), who spent all her time in the house or on the rocks
on the beach. Her husband was very jealous. She was guarded
by a number of flickers, which were jdaced in her armpits, and which
would leave her as soon as she looked at a man. When her husband,
who was an expert canoe-builder, went out, he put her into a box.
He was afraid that his sister's sons might covet his wife, and there-
fore he killed all of them as soon as they began to grow up. After
the last of her sons had been kiUed, Kitchuginsi went down to the
beach to waU. There a wise man advised her to heat a smooth
pebble and to swallow it. She followed the advice, and buUt for
herself a hut, in wliich she lived. After some time she gave bu'th to
a son, who was invulnerable, like stone. His mother made bow and
arrows for him, and he began to hunt. First he shot small birds,
then larger and larger animals. The mother made blankets out of
bird skins. Finally he shot a "heaven-bird" (a white bird with
copper beak), and a diver (cdx). He skinned the birds, and gave the
skin of the diver to his mother. Wlien he put on the skin of the
"heaven-bu'd," he was able to fly up to the sky; and when liis mother
put on that of the diver, she was able to swim like a sea fowl.

Smce they were all alone, he asked liis mother for her relatives,
and she told him that her brother had killed all her sons. Then the
boy resolved to take revenge. He went to the house of the chief,
his uncle, to whose wife he made love during the chief's absence. At
once the birds flew away from her; and thus her husband, upon his
return, knew what had happened. He resolved to kill his nephew.
He ordered him to fell an obsidian tree, wliich feat he performed
without being hurt. Then he made him crawl into the crack of a
spht tree wluch he had felled to make a canoe, knocked out the
spreading-sticks, so that the tree closed on the boy, who split it by
moving liis elbows, and carried the two halves home. Then he invited
him to hunt devilfish; and while the boy made ready to spear the
animal, the uncle made him fall overboard. Wlien the boy returned
unl)armed, his uncle let water pour out from the top of his hat. The
water filled the house. The house of Raven At The Head Of Nass
.River, however, was the world, and its retaining-boards were the
mountains. Wlien the water rose in the house, the whole world was
being inundated. Mother and son cUmbed from one retaining-board

622 TSIMSHIAN MYTHOLOGY [eth. ann. 31

to another, until the water filled the house and covered the moun-
tains. Then the boy put on the skin of the "heaven-bird" and flew
up until his beak struck the sky, where he remained hanging. His
mother put on the diver skin and swam about on the water. After
many days the waters began to subside ; and when they had receded to
half the height of the mountains, the boy pulled out liis beak and
feU down on a piece of kelp.

I wiU give now the data from which the tale as given before has been
reconstructed.

Only Tl 3 and Tla, 6 open with the statement that in the beginning there was no
daylight in this world. In T16 80 Raven At The Head Of Nass River (Nas-cA'kt-yel)
created the Heron, and later on Raven (Yei) came into being as told before.

In Tl 3 the name Nas-schalde'l ( = Nas-cA'ki-yel) is given to the

place to which Raven retires after his migrations, and where the

East Wind hves. This is obviously an error, since the translation
given above signifies "a raven," not a place.

Raven At The Head Of Nass River T16 [a jealous chief Tl 3, Tl 4 ; NAfikilsLas Kai 5]
_*guardedhis wife [G'ins%a'noa, her Kaigani name, in Kai 5] carefully. She did no work,
and staid at home or on the rocks of the beach. She was guarded by'eight hum mingbirds
(hun) [translated in T16 119 as "flicker"], which she carried, four on each side [four
hummingbirds, two on the outer sides of her breasts, two lower down on her body], and
which flew away aa soon as she would as much as glance at a man Tl 3.* [In Kai 5 she
carries robins in her armpits. The identification of these birds is probably erroneous.]
Her husband was an expert canoe-builder Tl 3. AMienever he left the house, he put
her into a box. [In Tl 4 he suspended the box from a rafter, tying the rope with a
peculiar knot, which showed whether the box had been handled. In T16 he kept
her in the box in which sun, moon, and stars were originally kept, and she had
flickers (kun) under her armpits T16 119.]

In Tl 4 and Kai 5 the description of the jealousy of the husband and
his precautions is inserted after the birth of the Raven ; in T1& 119
it is evidently misplaced.

He did not want his sister [Kitchuginsi Tl 3; in Tl 2 the brother is called Kitkh-
oughin-si] to have sons. [They died. At the same place it is stated that the woman
may have been his sister or some other woman. This remark is placed in the begin-
ning, after the creation of the Heron T16 80.] He lulled her ten Tl 4 [many Kai 5,
T16 80; several Tl 3.372] sons by pressing them against his sharp neck-ornaments Kai 5.
[He killed them to prevent the increase of mankind Tl 2.]

Tl 2 inserts here the Deluge sent by Kitkli-oughin-si, in which
peojile save themselves on mountains, to which they tie the canoes.

In Tl 3 it is said that when the sister's sons were old enough to take notice of his
wife, he would take them out in his canoe, and by upsetting it drown them; he would
have a canoe that he was building close upon them. This is probably misplaced, and
refers to the uncle's attempt to kill Raven. [Wlien her children were dead, the
woman's husband sent her back to lier brother NAfiki'lsLas Kai 5.]

BOASJ COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 623

Version Kai 5 was told by a Kaigani Ilaida, which may account for
thi:i incident. It agrees with Type II, in which the woman and her
child move from her husband's village to that of her brother (seep. 625).

The sister went [into the woods to kill herself Tl 4] to a rock on the beach to wail Tl 3,
Kai 5 [separated from her brother during the flood Tl 2]. [While her head was cov-
ered, she heard some one say, "Arise!" but on looking up did not discover anyone.
The fourth time she looked through a hole in her blanket and saw a gull Kai 5.]
The Gull Kai 5 [the Killer 'tt'hale Tl 3; lai^e handsome man Tl 2; old man Tl 4;
Heron T16 80] addressed her, and advised her to heat one [four Kai 5] small smooth
beach-pebble until it was red-hot, and then to swallow it Tl 4, Kai 5, T16 80 [to get a
small stone from the bottom of the sea, to swallow it, and to drink water after it Tl 3.
and gave her a small round pebble, which she swallowed.] He said, "Do not be
afraid!" Tl 4, T16 [after swallowing the stone, she drank of the waves which the
whales caused when swimming away Tl 3]. She built a hut for herself Tl 4 [lived in
hiding from her lirother Tl 3], and gave birth to one son Tl 3, Tl 4, T16 81 [four sons
Kai 5] after eight months Tl 3, who was Raven (Yel).

Being the son of the Stone, he was called ItCA'k!" ("a hard rock") and TA'qlik!-ic
("hammer father"), and could not be easily killed T16 81. [She put a stone that she
had received from an old woman under his throat, thus making him invulnerable.
She washed him twice every day in the lagoon, which caused him to grow up quickly
Tl 4; she bathed him in the sea Tl 2.]

His mother made bows and arrows for him Tl 3, Tl 4; and he shot first small birds,
and then larger and larger animals; his mother made blankets out of bird skins Tl 4.
[NAfiki'lsLas made bow and arrow for him Kai 5; his mother taught him to shoot birds
Tl 2.] He killed many hummingbirds for a blanket for his mother Tl 2, Tl 3. *From
a small hut he shot a long-tailed bird with long, thin, bright beak as hard as iron — the
' ' heaven -l)ird ' ' Kuzgatuli [a large white bird Tl 2] — put on its skin , and flew upward
until he reached a cloud, in wliich his lieak stuck. Then he pulled it out again,
returned, and hid the skin Tl 3.*

It would seem that the events related later on, after the Deluge, are
repeated here in advance of the passage where they belong.

[He could not fly well, and wished himself back in his mother's hut. At once he
was back there Tl 2.] He also shot a diver, whose skin he preserved Kai,5. He gave
it to his mother, who, when she put it on, was able to swim Tl 3. [He shot a whale
{yd'i) with his arrows. It floated ashore; and every day he saw many kinds of sea
birds on the bay. He did not like them. Finally he shot a cdx and a large bird with
a beak that looked like copper T16 119.]

Then he learned from his mother aboutall his relatives, and proceeded to his uncle's
house T16 119, Tl 2, Tl 3.

In T15 119 this return is placed after many exploits of the Raven. In
Kai 5 it has been placed after the killing of the children, which appears to
have occurred in their father's village. Evidently both these versions
are not good, since the return in T1& is without any connection with
what precedes and follows, while in Kai 5, a version told by a Kaigani
Haida, it does not appear how and why the uncle should have killed
his nephews, if his sister did not live ^vith him, but in her husband's

624 TSIMSHIAN MYTHOLOGY [eth. ann. 31

village. In this the Kaigani version agrees with other Haida ver-
sions. In all other versions the motives and situations are clearly
developed.

His mother would not tell him what had become of his relatives. Meanwhile the
people were starving in his uncle's village. The uncle sent two slaves to get the bones
ofhissister, whom he supposed to bedead. They brought a coffin along, butfoundher
well supplied with provisions, and discovered her son. They returned, and reported
what they had seen. The uncle then sent his slaves to invite his sister and his nephew.
Only then the mother told her son that her other children had been killed Ijy her own
brother. The Ijoy went with the slaves, carrymg a fox blanket and marmot blanket,
and an apron made of reindeer skin. His mother followed him Tl 4.

These incidents seem also out of place. They belong to the type
of tales of people ileserted by their tribe (see p. 7S.3), but there is no
such desertion of the woman here.

He took his uncle's wife [some say daughter T16 119] out of the box while the uncle
wasabsent, and let the flickers (km) fly away from under her arms Tl 2, T16 119. [The
four boys joked with her, and the bird flew away Kai .5. When Raven At The Head Of
Nass River saw this, he said, "All those pretty things of mine are gone." Then he
asked him if he was Raven, to which he answered in the affirmative T16 119.]

The chief uses the expression here quoted when he loses the day-
light. Evidently it does not belong here.

Then the uncle tried to kill his nephew. He tried to saw off his neck with a glass
(obsidian) saw, which broke on his stone neck. He asked him to fell a tree which
stood behind the house. The boy's mother warned him, saying he would find his
brothers' skeletons under the tree. When he began to chop the tree, pieces of glass
fell down, for the tree consisted of glass. They did not hurt him. He carried the tree
home, cut it up, and started agreat fire in the house Tl 4. [The uncle asked the boy to
fell a tree, which fell on him, but did not kill him because he was made of rock T15 119 ]
Then the uncle took him out to a canoe he was building, and asked him to help him
spread it. By knocking out the spreading-sticks he made the canoe close on him.
The boy broke it, carried the halves home, and threw them down Tl 4. [The uncle asked
him to clean out the canoe that he was building, and made it close on him. The boy
broke it with his elbows and carried it home for firewood. Then the uncle boiled Mm
in a copper kettle; but he transformed himself into arock, and was unharmed T16 119.]
The uncle took him out in his canoe to get the devUfish, and made him fall overboard.
The boy, however, caught the devilfish, tlirew it down in the house, where it assumed
enormous size Tl 4 [the boy was thrown overboard, but returned along the sea-bottom
after four days Tl 3]. [Then the waters began to rise and fill the house Tl 4.] Then the
uncle called the rain; and the people began to starve, because it was storming all the
time T16 120. The uncle put on his dancing-hat, and water poured out of its top Kai 5,
T16120. [Hecalled hisuncle tosay, "Let the deluge come! " Tl 3. Hesaton the roof of
his uncle's house; and when the latter entered, he closed all the openings and let the
water rise, in order to drown him Tl 2.]

*As the waters were rising. Raven and his mother got on the retaiuing-timbers of
the house, and, when the water reached them, climbed to the higher ones. There
were eight of these. Raven At The Head Of Nass River's house was in reality the
world; and while Raven and his mother were climbing the retaining-timbers, the
people climbed up the mountains to save themselves from the flood. When the
watere reached the fourth set of retaining-timbers, the mountains were half covered

BOAS] COMPARATrV-E STUDY OF TSIMSHIAN MYTHOLOGY 625

by the water. When the house was nearly full T16 120,* Raven put on the skin of the
white bird Tl 3, Tli 120 [bird Tl 4, raven Kai 5]; his mother, that of the cdx T16 120
[di\er Kai 5, bird Tl 4]. He flew up to the clouds or the sky Tl 4, T16 120, Kai 5,
from which he hung by hia beak Tl 4, T16 120 for ten days Tl 4 [nobody knows how long
T16 120] until the flood reached hia feet Tl 4 [his tiiil Tl 3]. [The uncle's hat rose up
to the sky; and Raven put his feet against the hat, his beak against the sky, and
finally pressed his uncle down, thus drowning him Kai 5.] He waited for the water
to run off, then jjulled his beak out of the cloud or sky Tl 4, T16 120, and prayed to
fall on a piece of kelp T16 120 [tell on kelp Tl 3, Tl 4; on a stone, where he hurt
himself; this is the cause of all sickness Tl 2]. The water had receded to half the
height of the mountains when he fell down T16 120.

TYPE II. HAIDA

(5 versions; Ua 293, 296, 308; Ska 110, 118; [Sk6 110]; 8kg 138' [see also 8.74];
Hai 5.306; Harrison ^ [cited respectively Ma, Ska, Sk5, Sk^, 8, Hai 5])

The Haida version of the Eaven legend is not as clear as that of the
Tlingit. As stated before, the Kaigani Haida tale which I collected
in 1888 (Kai 5.306) agrees in form with the Tlingit tale, and must be
classed with these. We have one version of the Haida form of the
story, obtained in 1900 by Swan ton, from members of the Skidegate
group Sk(X 110; another one obtained by me in 1 897 from a member of
the Rose Spit group Skg 138; furthermore, we have Harrison's version
from Masset,^ Dawson's very brief account (1.149B), and fragments
recorded by me in 1888 from Skidegate Haida 5.306. Swanton's
Masset series M and Kaigani series Kai do not contain the begm-
ning of the tale. Incidents of the introduction are, however, referred
to M 293, 296, 308.

In both its fuUest versions the whole story is characterized by
repetitions, wliich are obviously not due to faidty telling, but wMch
must belong to it, since they apj^ear in these versions as well as in
some of the fragments. These must therefore not be excluded in the
reconstruction of the essential form of the tale. All the versions
also lack in one point or another in coherence. We shall discuss this
feature later on.

I wUl give, first of all, a summary of the essential elements in their
most plausible sequence:

Chief Hole In His Fin, of a town on Rose Spit, and his 'wife Flood-
Tide Woman, had an infant son who cried, and would not be quieted
until his father's sister. Ice Woman, took him on her arms, so that
he could touch her breast. By supernatural means he made the
people sleep, and lay %\dth his aunt. At the same time the chief's
nephew. Fin Turned Back, was the lover of Flood-Tide Woman.
Therefore the chief sent his wife and son back to her brother. Great
Breakers.

^ A Masset version.

2 See narrison, Religion and Family amon? the Haida (Jounuil nfiln A nthmimlngical Institute of Great
Britain and Ireland, xxi, 1S92, pp. 14-29).

50633°— 31 ETH— 16 40

626 TSIMSHIAN MYTHOLOGY [eth. ann. 31

When they lived in Great Breakers' house, the boy behaved
badly, banging the door and soiling the floor of the house. He
intended to seduce his uncle's wife, and prepared for this. First he
desired to obtain a whale. His father and uncle were out in the
shape of killer whales, getting wliales, and he caused them to strand
on the beach. Flood-Tide Woman tried to rescue her lover, Fin
Turned Back; but the boy let the tide rise and cover the killer whales,
so that they were enabled to swim away. In return they gave him a
whale. He watched the birds that came to eat of it, and shot a
bufflehead, and then a bluebird. When he put on the skin of the
former, he was able to swim. When he put on the sldn of the latter,
he was able to fly like a raven.

In order to gain the love of his uncle's wife, he obtained gum
from some women. He chewed it and gave some of it to his uncle's
wife when she asked for it. This acted as a love-charm. She
mduced her husband to go sealing, and meanwhile the boy lay with
the woman. Then it thundered, and by this sign Great Breakers
•knew what had happened. He put on his hat. A whirlpool rushed
out of it, and the world was covered with water. • Then the boy
put on the sldn of the bufflehead and swam out; later, that of the
bluebird and flew up to the sky in the form of a raven. He made the
waters recede by kicking tham, and then returned to the earth.'
There he was adopted by the mountain Qi'ngi, and at a feast
given there he was made voracious by eating scabs, and began hid
migrations.^

Fo flowing is a detailed account of the various versions:

The chief of a town on Rose Spit was named Hole In His Fin Ska 118 rDoreal Fin
Lnangagin Skt/]. His nephew was Fin Turned Back Ska 118 [Hole In Fin L^nxela
Sk^]. The chief's wife was Flood-Tide Woman Ska, g, the sister of Great Breakers
Ska [called Cape Ball in Sk Swanton 2; NAiikilsLa'sSkj]. They had a baby son. [In
the evening Raven entered the child's body. Every morning they washed him, and
liis father held him on his knee. When his father's sister came to the fire, she
took him, and he pinched her breast. "Ea'oia!" she said. "Why do you say that?"
asked they, and she replied, "He nearly fell from me" Ska.] He cried, and would
not be qiueted imtil a girl named Ice Woman (Qalgaitsadas) took him. When he
touched her breasts with his liands, he was satisfied. The boy grew up rapidly Sk^.
[After a while he wished that the children would go picknicking. They went, and
his aunt took liim, too. When the children left, she staid alone with him, and he
seized her. She said, "Don't take hold of me! I am single because yoiu- father is
going to eat my gifts" (that is, food to be given by the bridegroom's family). He
resumed the form of an infant. His aimt was crying, but he wished her to forget
what had happened. Therefore, on being asked why she had been crying, she gave
as the reason that the boy had eaten sand. Next the boy secretly made shell rattles
and a dancing-apron out of a grave-mat, to wliich he attached shells. He wakened
a corpse, to wliich he gave the apron and rattle. He ordered the ghost to shake the
rattle in front of the middle of the town. At once all the people fell asleep and had
nightmares. Then Raven took all the women, also his aunt. An old woman living

1 Referred to in M 308. « Referred to in M 304-306.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 627

in the house-comer (probably the woman who is rock from the hips down) saw what
he did and how he made the ghost lie down again, and how he resumed hia form
and his place in the cradle. The people learned that he had taken his aunt and his
mother, and drove out Flood-Tide Woman and her son Ska.] The chief's nephew
was the lover of Flood-Tide \A'oman. Therefore her husband sent her back to her
brother Sk^.

The last of these versions seems plausible, since it explains the
woman's later action when she saves her husband's nephew, and
since it agrees with her brother's remark on her return referrmg to
her habitual faithlessness. This whole passage is a repetition of
Raven's love-making in his uncle's house, and is supposed to have
occurred in his father's village, whither Flood-Tide Woman had
followed her husband. This accoimts also for the Kaigani mcident
of her return Kai 5, which would otherwise be quite unintelUgible.
The whole is an expression of the amorous propensities of Raven.
According to Haida customs, the aunt whom he seduces in his
father's town might become his uncle's wife, and the two personages
might easily be identified ui the narrator's imagination; so that the
later attempts on the part of Raven to seduce his uncle's wife might
appear as a continuation of his previous endeavors, or, placing the
girl in her father's house, it would be an extension of his courting to
a previous period. The incestuous mtercourse between Raven and
his mother Ska does not seem plausible.

On their way to Skidegate they found a yoimg sea otter, out of whose skin the
woman made a blanket tor her sou Ska. [On her way she felt hungry, and tried
twice to start a fire with a fire-drill, but did not succeed. The boy struck the euds
of two large sticks together, and thus procured fire Skg.] When she reached her
brother's house, somebody put his head out and saw her Sko. [A large pole stood
in front of her brother's house La Skidegate. The slaves who were outside saw her
coming Skjr. In Hai 5 (Skidegate version) the brother is called NAfikllsLa's; the
sister is the Loon, euva'c] When they informed her brother, he said, "She has
done as she always does (that is, been unfaithful to her husband), and for that
reason she comes back again " Ska, g. She staid near the doorway Skjr.

Her brother asked her how she would name her cliild, and she replied, "NatI-
ki'hLos-lina'i." He objected, "Name him differently, lest the supernatural beings
who are afraid to think of the one who bears that name hear that a common
child ia so called." The child would bang the door, and Great Breakers ordered her
to stop that common child from doing so. She said she could not do so Ska. The
child would defecate in the house all the time Ska. 9, so that the uncle's slaves had
to carry out the excremerits in buckets Skjr. Tlieretore hi.s uncle's \vife disliked
him Ska.

Once when liis fathers went about on the sea, he ordered his dog to ask the tide to
leave the killer whales dry on the beach. They struggled on the beach, and Flood-
Tide Woman poined water over her lover. Fin Turned Back, and refused to do the
same favor to her husband. Then the boy made the dog call the flood-tide, and asked
for a present in return for saving the killer whales. They were on their way to buy
whales, and left one for the boy. He made a house of hemlock branches, and birds
settled on his whale. Then he shot a bufiiehead, put on its skin, and was able to
swim. He tried to shoot a bluebird, and at last hit it. He put on its skin, and was
able to fly. He flew down against a rock, cried like a raven, and his voice split the
rock Ska. [At night, when the people were asleep, he would go to shoot birds,

628 TSIMSHIAN MYTHOLOGY (eth. ann. 31

and liis mother made a blanket of their skiiis. Then he shot whales, which he took
to a creek. A raven came down from the sky to eat of the whales, and after several
vain efforts he shot it, and hid the skin between the branches of a large tree. One
day he said, "My fathers are coming!" and his imcle reproved his sister, sajing the
boy would cause them trouble. Canoes arrived, and the boy sent a slave to call
them ashore. When the killer whales reached the shore, they fell do^vn. The
mother sprinkled water with a bailer over her lover, but refused to rescue her hus-
band. Then the boy lot the slave call in the fiood-tide, and his fathers went back
to Rose Spit Sk^. In Hai 5 the boy grows up quickly. He asks liis imcle for
bow and arrows, and copper bracelets. The imcle refuses, but some other man gives
them to him. He shoots birds, and makes a blanket of their skins, which he hides
in a tree. As soon as he returns to the house he assumes the shape of an infant.]

In order to gain the love of his uncle's wife, he went in search of a love-charm.
He met women who were singing and at the game time chewing red gum Ska. [First
he could not find them, then he asked them where they got their song. They an-
swered, "We are singing of Raven, who is in love with his uncle's wife Sk^.] Tliey
gave him gum, saying, "This is woman's medicine. When you enter the house,
pass to the right, chew gum as you go in. WTien your uncle's wife asks it of you, do
not give it to her, but first ask for the thing her husband owns." He followed the
advice of the women, and his uncle's ^vife gave him the round white thing that her
husband owned. Then he gave her the red gum. She chewed it, swallowed the
juice, and then began to love him Ska.

- The first version of the visit of the boy's fathers is more consistent
than the second one, since the visit of the killer whales gives the boy
the opportunity to shoot the birds. It may well be, however, that the
incident of the singing women should be placed in the sky, as is done m
the second version (see below), and following the shooting of the birds.
Then in his first attempt to fly he might have visited these women
in search of a love-charm, and we should have here a repetition of
the visit to the sky — a feature so characteristic of the Haida version.

It is not explained what the white round object was that his imcle
owned, and it is not referred to again. The brief and inaccurate
version 1 suggests that perhaps this might have been the moon.
The incident according to which the owner of sun, moon, and stars
became disgusted because he was made to believe that Raven had
obtained a moon is, however, so different from all other versions from
the coast, that I hesitate to accept it. If this white object is at all
essential for the future exploits of Raven, the love affair with his
uncle's wife would appear here as serving a defruite end, while
ordinarily it is only the cause of the Deluge.

The adventure with the singing women is treated in a different
manner in Sk^ 142. There the women are placed in the sky, which he
reaches after the Deluge. The incident, however, is without con-
nection with all that precedes and follows.

Raven reaches a place full of berries, and rivers full of salmon. He hears people
singing, and finds them with difficulty. He asks the women, "Where did you gel
your song? I like it." They laugh, and reply, "Did you never hear that there
are five covin tries here, and that people use this song, which tells that N Aiiki'LsLas-lina'i
is in love with his uncle's wife? " Thus he obtained the name NAiiki'lsLas-lina'i.

m.AsJ COMPABATIVE STUDY OF TSIMSHIAN MYTHOLOGY 629

After he has' obtained the love of his uncle's wife, the story goes
on as follows:

His uncle's wife induced her husband to go sealing. He left at midnight. The
boy put on two sky blankets and painted his face. Then it thundered underground.
It always thundered when Great Breakers lay with his wife. Soon the husband came
back, and asked his wife, "'Wliy did it thunder?" She replied, "It happens with
your nephew as it happens with you" Ska. [The uncle's wife was sitting on the
top platform, making mats, and the boy put himself around her, his feet under her
right arm, his body on her back, his head under her left arm. (Compare Ska the boy
seized his aunt in his father's \'illage.) While his uncle is out, he goes to the woman,
and it thunders. This proves to his uncle that his wife is faithless Skjr. The boy
changed into a youth and went to his uncle's wife, who did not believe that it was he.
She went to look for the infant in his mother's bed; and since he was not there, she
believed him. He made an appointment with her for the following morning in the
woods. There he showed her his sqa'ltsit blanket. She told her husband's sister
What had happened, and convinced her by showing her the blanket. Her husband
came home without seals, and knew by this that his wife was not true to him. She
told him what had happened, and the next day he obser\'ed his nephew from behind
a point of land Hai .5. In Skj it is said that the boy staid with his mother, and that
his soul went out hunting, flying, and seducing his aunt.]

In Ska follows the deluge made by his uncle, who puts on his hat, the top of which
turns, and out of which rushes a whirlpool. The boy puts on his raven skin and flies
up to the sky after he has floated out of the smoke hole. He runs his beak into the
sky, his tail floats on the water, which he kicks down so that it subsides. In flying
down he strikes the smoke of his uncle's house. His uncle then calls him chief of
chiefs. [In Skg this incident is placed after Qtngi's flood , which will be found discussed
on p. 637. Wlien the waters pour out of his uncle's hat, he puts on the skin of the
bufilehead and floats out of the smoke hole, then the raven skin, and flies to the sky.
He makes a chain of arrows reaching from the sky to the waters, and fastens his bow
to the lower end of the chain. He climbs the chain and pierces tlie sky. He finds
five countries and the singing women referred to before. In Hai 5 the incident
follows immediately the discovery of the woman's faithlessness. In this version he
also pierces the sky and finds five countries, one over the other (probably a five-row
town). In Kai 5.306 he drowns his uncle by placing his feet against his hat. His
uncle's wife is transformed into a whirlpool.]

In Skjr follows Raven's transformation into a hemlock leaf, which the Sky chief's
daughter swallowed. After two months she gave birth to a child, which at night
gouged out the eyes of the people of four towns. He roasted the eyes in the ashes and
ate them (see p. 746). An old man (probably better a woman, stone from her hips
down) observed him. Then the Sky chief broke the stone floor of his house and
threw him down. The earth was still covered with water, only the top of a totem-
pole being visible. The child landed on it, and the pole split. Then the water
subsided. [In Sk 5.307 this incident is omitted. He merely returns to earth.]

Here belongs also M 296. He spoils a person's property and is thrown into the sea.
where he falls on a stone that he has prepared for himself.

In Ska this incident is placed at the very beginning of the Raven
myth in which, as mentioned before, the Raven is not really the
son of NAnkilsLas's sister, but merely enters his body; so that the
whole important story appears as- one of the exploits of his migra-
tion— an arrangement that does not seem very plausible. We shall
consider next, before a fuller discussion of these points, the beginnings
uf the talc in Ska.

630 TSIMSHIAK MYTHOLOGY [bth. ann. 31

Raven was flying about over the waters, and saw no land except a flat rock, on which
the supernatural beings lay stretched out. [Loon lived in NAfikilsLas's house. He
would go out and shout, and sit down again. An old woman seated by the fire asked
why he was acting thus. He replied that the supernatural beings had no place in
which to settle. Then the old man promised to attend to it Sk6.] Raven pierced the
sky and found a five-row town. The chief's daughter had a baby, whose body Raven
entered Ska. The grandfather pulled the infant to make it grow quickly. WTien all
were asleep, Raven would come out of the skin and gouge out people's eyes, which
he roasted in the fire. The being rock from the hips down saw him when the eyes of
the people of four towns were lost. He told the chief. The people stood outside in a
line and sang for the child. ■ The person who held him let him drop, and he fell to our
world, turning to the right. He drifted on the water, and heard some one say, "Your
mighty grandfather invites you." The fourth time when he heard the voice, he
looked through a hole in his blanket, and saw the grebe, who dived after he had spoken.
He drifted against a stem of kelp with two heads, stepped on it, and it was a house-
pole of stone. On descending he found a house, inside an old man white as a sea gull,
who took out of the innermost of a set of five boxes two round [cylindrical] objects —
one black, one covered with shining spots. He said, "I am you; that is you, " refer-
ring to something slim and blue that was walking on the screens whose ends pointed
toward each other in the rear of the house. He told the boy to place the shining
object on the water first, then the black one, to bite off part of each and spit it on the
other. He did so, but in the wrong order, and the part that he had spit on the black
stone rebounded. He now went back to the black one, bit a part off. and spit it upon
the rest, where it stuck. Then he bit oft a part of the pebble with shining points and
spit it upon the rest. It stuck to it. This became the trees. The second stone ex-
panded and became Queen Charlotte Islands. The first became mainland Ska.

Here should be added the incident described in Sk 8.74, according to which, after
the second deluge, the ancestors of the Haida families were seated on reefs that
emerged from the waters. This incident is also referred to in Hai 5.307 (Skidegate
version).

The Masset version opens with the statement that in the beginning
there was no land. Then there was a Httle thing on the ocean on
which Raven ahghted. He made the mainland and Queen Charlotte
Islands out of it Ma. 293.

A version given by Mr. Harrison ' is very confused and evidently
not a faithful record of what the Haida told, but a generalized state-
ment of what the author remembered of the tale. Christian influence
is brought out very clearly in his use of the terms hetgwaulana (xetg"
la'na "the one below") and shanungetlagidas {sa uaTi i'Lqgidas "chief
above"), which, according to Swanton (S.14), are the names used for
Chi-istian concepts. The tale recorded by Mr. Harrison is based on
the Haida version. Mr. Harrison begins his account with the state-
ment that the chief below was cast from the region of the clouds into
the depths below, but this part may well be omitted.

In the beginning Raven lived in the gray clouds and had no place on which he
could rest, the whole earth being covered with water. He beat the water with his
wings, and the spray was transformed into tiny rocks, on which he rested. [In
Hai 6.25 he creates Und by the flapping of his wings.] These expanded and be-
came Queen Charlotte Islands, and finally soil was formed on them.

' See p. 625, footnote 2.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 631

Raven collected two large momids of clamshells on the beach near Sisk and trans-
formed them into two slaves. By throwing limpets at one of them he became a man,
while the other became a woman. He lived at Rose Spit, and married the slave-
woman. Since she had no children, he drove the couple away, and they settled in
Skidegate.

Obviously the tale of the clams refers to the incident in which
Raven finds human beings in a clam, referred to in the version
Ma 324. The slave and the slave-woman would seem to correspond
to Raven's wife and his nephew, and the incident of their being sent
away would correspond to the departure of the couple to the house
of the woman's brother. It will be seen, however, that this incident
is repeated later on.

Raven, being left alone, decides to obtain a wife in the sky. He flies upward,
makes a hole through the wall of the heavens, and enters the sky. He assumes the
form of a bear, and is taken into the house of the Sky chief as a playmate for the Sky
chief's youngest son. The Sky chief had created sun, moon, and stars. One day
Raven sees three bears on the beach, assumes the form of an eagle, steals the sun,
which happens to be setting at that time, and the fire-drill, taking each under one arm.
Then he takes the child of the chief in his beak and flies down. The heavenly people
try to pursue him, but soon give up. The child drojis out of Raven's beak and falls
down into the sea. Raven carries down sun and fire-drill. When the child drops
into the sea, the fish come to his aid and carry him ashore. For this reason the Hnd of
fish that aided him is numerous near Rose Spit, and their forms are impressed in the blue
clay of that district.

The child grows up in Raven's house, and has control of all kinds of animals. These
help him. Raven keeps sun and fire-drill locked up, because he is afraid that his
former slave will steal them.

After some time the slave-woman returns, and Raven lives with her again. The
heavenly child makes love to the woman, and they escape, carrying away the box
containing sun and fire-drill. On their way south they find a dead land otter. Then
with the fire-drill he makes a fire, by which they cook the otter. At Cape Ball the
heavenly youth sings some of his songs, which cause the sea to recede, leaving a whale
stranded on the beach. He barred in the whale by means of a wall of stones, which
may be seen up to the present day. The couple settle at Skidegate, where a daughter
is bom to them. The parents refuse to let her marry, and finally the slave created by
Raven wooes her. The slave-woman, the mother of the girl, tells the slave about sun
and fire-drill. The slave enters the house through the smoke hole, steals the box,
and breaks it. He breaks up the sim; the pieces fly up into the sky and become
sun, moon, and stars.

The slave escapes along the west coast, and shoots a chain of three himdred and
aixty-five arrow-s up into the moon. These become the days of the Haida year. He
climbs up and passes through the moon into the sky. He sees a woman bathing in a
pond; and when she comes out, he seizes her. Together they drop down into the sea.
Raven sees them falUng, goes to the slave's house, takes away the woman, and trans-
forms the slave into a spirit that looks after the growth of every living thing.

It is interesting to compare the fullest Skidegate versions with the
Masset version recorded by Harrison.

632

TSIMSHIAN MYTHOLOGY

[KTH. ANN. 31

Ska
Raven finds a flat rock in the waters.

Flies up to the sky.

Enters the body of a child in heaven.

Raven finds a rock in the waters.
He makes land.

He creates man and woman of clamshells.
He sends them to Skidegate.
Flies up to the sky.
Plays with a child in heaven.
He steals the child, the sun, and the fire-
drill.

While Raven flies down with
things, the child drops down.

these

He gouges out the eyes of people in

heaven.
The people hold the child; it drops from

theii' hands and falls into the sea.
The child (i. e., Raven) goes to a house iu

the bottom of the sea and is given the

power to create land; he makes

Queen Charlotte Islands and the

mainland.

(Break in story.)
Raven enters the body of chief's child at

Rose Point.
The chief's son (i. e., Raven) makes love

to the chief's sister; the chief's neph-
ew makes love to the chief's wife.
The chief's wife and her son Raven are

Bent back to her brother at Skide-
gate.
They find a sea otter, and Raven makes

fire.
Raven behaves badly in the house of his

mother's brother.
AVhales strand.
The child makes love to his uncle's wife.

Raven gets from his uncle's wife the
"white thing" that he owns.

The uncle makes a deluge, and Raven
flies up to the sky.

He drops down, returns to his uncle, and
is adopted by Qingi. (Here begin
his migrations.)

Shearing the myth of repetitions, we may summarize the main
incidents in the following order:

1. Raven is the child of Flood-Tide Woman,

2. Wlio is sent back to her brother by her jealous husband.

3. He makes love to liis uncle's wife,

4. Wlio causes a deluge.

5. When the earth is covered by water, Raven Hies iip to the sky.

6. He returns.

The child is carried by fishes to Rose
Point and grows up in Raven's house.
The child makes love to Raven's wife.

The chief's wife and the child who had
dropped down from heaven escape;
he takes along sun and fire-drill.

They find a land otter, and the youth
makes fire.

W'hales strand.

Raven's wife and the youth have a

daughter at Skidegate.
The man whom Raven had created out of

a clamshell elopes with the daughter

and liberates the sun.
The man who has abducted the girl

makes a chain of arrows and escapes

to the sky.
He takes a woman who is bathing in the

sky and drops down with her.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 633

7. He is adopted by a man, and becomes voracious by eating scabs.

S. He begins his migrations.

In this ordci- there is a lack of connection between 6 and 7, for
there is nothing in this tale that leads up to the adoption.

We must add as incidents qiute analogous to exploits made during
his migrations —

9. The making of land.

10. The appearance of the ancestors of the Haida after the Deluge.

The various types may be summarized in the following forms :
Sequence of incidents in —

Ska Skg Sk 5

5 — —

6 — —
9,8 — —

1 11

2 2 —

3 3 3

— 7 —

4 4 4

5 5 5

6 6 6
(10) - -

7 — —

8 8 —

— — 10

Swanton, in 8.75, places the event 10 after the second deluge (as
told in Ska 110), although it does not so appear in liis version of the
Raven myth.

It would seem that the tale of how people originated from a clam-
shell belongs also to the introductory part of the tale. All the rec-
ords we have belong to Masset. One version has been recorded by
Swanton in his Masset texts (Ma 324) ; another one was obtained by
me from Chief Edenshaw of Masset (Sk 320) ; a third one was recorded
by Dawson (1.149 B); and a fourth one by Deans (Hai 6.30).

Raven heard a noise in a clamshell. When he opened it, lie found one half full of
human beings, the other half full of animals. He told the people to make a town, the
animals to go up the mountains. Since Queen Charlotte Islands were too small for
all the animals, he sent some to the mainland . At the same time he pushed the islands
apart with his feet Ma 324.

Raven found a Cockle, and heard a noise inside. He found people in it, and made
towns for them. From these originated a number of Haida families Sk 320.

Raven married a Cockle, which gave birth tj six children. These were sexless,
and he made them tliree males and three females Hai 6.30.

Raven married the Cockle, which gave birth to a girl, whom later on he married.
According to another version given at the same place, a man and a woman originated
from two live Cockles. These became the progenitors of mankind, Dawsnu 1.149 B-
150 B.

634 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

TYPE III. TSIMSHIAN AND NEWETTEE

(5 versions: Ts 214; Ts 5.272; N 7; Nea 5.170; Ne6 9.209 [cited respectively Ts, Ts 5,

N, Neo, Ne6])

The third type is found •among the Tsimshian and some of the
Kwakiutl trihes. In the followmg abstract four versions have been
utilized — one from Nass River N 7, one from the Tsimshian 5.272
and two from Newettee (one obtained from the iJa'Llasiqwala 5.170,
and another from the ^nagEmg'ilisala 9.209. Besides these, the in-
troduction to the story appears as an independent story in the
present collection, p. 214.'

A chief tainess [of the Red-Bear Village of the Gi-spa-x-la'°ts at Metlakahtla Ts; at
Tsle'qot Nea] had the chief's nephew (Ts) for her lover. In order to meet him easily,
she pretended to die N, Nea, Neb. [The chieftainess died in midwinter before
giving birth to her child Ts 5.] Before she died, she asked to be buried in a box on a
tree N, and that her horn spoons, fish-knife, and marten blanket be put in her coffin
Ne6. She was buried on a tree Ts 5, N, Ne6 [a cedar at the mouth of Nass Biver
Ts 5; on an island in front of the village Ts; on the burial-ground of the chiefs Ts 5],
Fortwo nights the chief watched under the tree. Then he thought maggots were falling
down out of the box. The woman, however, was scraping her horn spoon, and let
the scrapings fall down. Every night after the people had gone to sleep, her lover
climbed the tree and knocked at the box, saying. "Let me in, ghost!" Then the
chieftainess laughed, and said, "On your behalf I pretend to make maggots out of
myself" N, Ts. She came to be pregnant. A man found out what was happening,
and told the chief, who asked his nephew to keep watch. ^Tien they saw that the
report was true, they killed the man and the woman N. [A man who was sitting
with his sweetheart under the coffin saw and heard the chief's nephew go to her.
He told the chief, who sent his attendants, with the order to throw down the coffin if
they found the report true. They did so, and both were killed Ts. The people
saw her lover coming out of the grave-houss. and told the chief, who sent a slave.
He reported that the grave was open and the woman alive Nea. The slave saw
what was going on, and reported to the chief. They opened the grave-box, and the
woman was seen to be alive, although she kept her eyes shut Ne6. The chief then
killed her with his knife, took out her child, and put it back into the grave Nea, 6.]
Then her child was born, and lived by sucking its mother's intestines, Ts, Ts 5, N.
The young men found that the child was alive when they came down from the tree.
They reported to the chief, who ordered the child to be brought to him Ts. [The child
grew up in the box Ts 5, N; the child grew up very quickly Nea.] [The slave dis-
covered that the child whom the chief had put back into the grave was alive, and he
took it to the chief's house. The child grew up and was called Qwa'qenit Ne5.]
Children played shooting arrows in the woods Ts 5, N, Nea [in the spring Ts 5],
and the boy took them. [Finally they saw him coming from the grave Ts 5, N, Nea.]
Suddenly a naked boy, shining like fire, appeared, and seized the arrows. They did
not see what became of him; but finally one of the children peeped through a hole in
its blanket, and saw the boy come from the grave and return to it Ts 5. [Then the
chief sent his nephews to watch. They caught the boy while he was walking about,
and took him home N; the chief ordered the young man to place a bundle of arrows
under a tree, and, when the boy came, to capture him and take him home Ts 5. The

1 See also p. 78U

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 635

chief sent a slave to see whether the boy was really alive in the grave, and ordered
him to bring the boy home Nea .] The chief ordered the door and smoke hole of
his house to be closed to prevent the escape of the boy. Wben he looked for his
wife's body, he found it dried up Ts 5. The chief took a female slave to nurse the
boyTs. The child grew up quickly Nea. The chief washed him to make him strong
Ts 5. He was called Sucking Intestines Ts, N. [The boy would go often to the island
to get chewing-gum from the spruce trees, and his uiicle burned it for him. The
slaves always took him over to the island to play. One day when they were burning
gum, a flame of fire consumed the boy. The island is called up to this day AATiero
She Pretends To Make Maggots Out Of Herself. (Here the version Ts ends. It is in
no way connected with the Raven myth. See p. 781.)]

After two days the boy began to cry and would not eat. He asked another boy
for gum that he was chewing, and then chewed and swallowed all the gum in the
village. The boy who had given him the gum became his friend and companion.
They went about together; and whenever they found a tree with gum on it, the
boy would smear his body with it Ts 5. [Another boy of the village was his friend
and constant companion Neo, Ne6. — Implied also in N.] The boys went about
shooting birds, and finally shot each a woodpecker Ts 5, Nea [a bird named
g-itg'insa' and a woodpecker N. They put on bird masks Ne6] and flew upward
Ts 5, N [to the upper world Ne6 to "our father" (this is not the proper term:
it should be g'l'i "chief") Nea]. They came to the house of two kingfisher girls and
began to peck wood. The girls said, "Is that you. Sucking Intestines?" He asked
in reply, "^\Tiere is the hole of heaven?" They answered, "It is too far for you."
The boys flew on, and came to the Mouse Woman. They heard her calling " X!"
and when they began to peck wood, she said, "Enter. Sucking Intestines! " She
set food before them; but he did not accept an)', because he was still full of the
gum that he had eaten, while the other boy ate. Then he asked, "How far is
the hole of heaven?" She replied, "Four times it opens, four times it closes,
count!" and then told him all that was going to happen in the sky. When they
came to the hole of heaven, Sucking Intestines counted; and when it opened the
fourth time, he flew through it. Then his friend tried, but he was caught in the
hole Ts 5. [Sucking Intestines put on the skin of the g-itg-insa'; his friend, that
of the woodpecker. As they flew along, the boy cried, "G-it, g-it, g-it ginsa-
a-a-a'! " and the woodpecker, ' ' Eau, hau! ' ' They came to a town ; and some one said,
"Son of the ghost, it is not far where the heavens close." They flew on; and in
every town which they reached, the people said the same to them. Finally they
came to the hole in heaven, flew through it, and took off their skins. The boy's
friend remained sitting near the hole N. They came to the upper world Nea.] The
boy went on, and killed a duck {me'eq) and put on its skin Ts 5, and sat down near the
well of the chief above N, Neo [of the sun Ts 5; of gi'l the "chief" Neb]. The
chief's daughter came out N, Neo, Ne6 [accompanied by a slave Ts 5] to draw
water Ts 5, Nea, N. She caught the bird [birds Nea] and took it into the house
Ts 5, Nea, Ne6. [He transformed himself into the leaf of a cedar and floated on
thewater N (here the version N breaks off and continues as the tale of the liberation
of daylight, see p. 641).] She took the bird [birds Nea] into her room, intending to
keep it as a pet. Then the boy took off his skin and married her Nea. [Qwa'qenit
took off his bird mask and married the girl Nei>. — In the night, when the girl was
asleep, he took off his bird skin and embraced her. When she felt how soft he was,
she remained quiet. He ga^'e her some gum to swallow Ts 5.] In the morning,
when the girl did not come out of her room, her father sent a slave-girl to caU her.
When she saw the young man, she was afraid, and told the chieftainess what she
had seen. The latter informed her husband, who called his daughter and the youth

636 TSIMSHIAN MYTHOLOGY [bth. ann. 31

Ts 5. [The chief heard them talking, and asked hia daughter who was with her.
Then he called them to come down Nea. — The chief called them Ne6.] The
young woman warned her husband, saying that her father would try to kill him Ts 5,
Nea. Her father made him sit down on the death-mat Ne6. [The floor was
set with sharp spikes, which the youth pressed down with his feet Neo.] The
chief made him sit down Ts 5. Soon the young woman gave birth to a child Ts 5,
Nea, Ne6. When the child was born, it slipped out of her hands and fell down on
some branches that were drifting about in the sea Ts 5. [It fell into the sea Nea.
She threw it down, and it fell into the sea Ne6.]

At this time the son of a chief of Metlakahtla had died, and he sent four slaves —
two men and two women — to Qladu' to get wood for cremating the body. They
found the child and took it home. They gave it to the chieftainess, who adopted it
by putting the child under her body, as though she had given birth to it. Its skin
was very white Ts 5. [A slave of the father of Sucking Intestines who had gone out to
get driftwood found the child and took it home. The old chief gave it to his sister
to bring up Nea. — A slave discovered the child on seaweeds and gave it to his
master Net.] The people went to Nass River Ts 5. The child would not eat
TsS, Nea, Ne6. (Here follows the story how he became voracious. This will be
discussed later on.)

Our present collection contains an entirely different introduction
of the Raven legend, which I will give next.

In the beginning the world was dark. At the south point of Queen Charlotte
Islands lived a chief who had a son whose bed was over his own bed. The boy died,
and his parents mourned for him. They took the intestines out of the body and
cremated them behind the village, while they kept the dried body on the bed.
Every day the chief wailed under the bed. One morning a shining youth was there,
who said, "Heaven was annoyed by your constant wailing, so he sent me down to
comfort you." The youth ate very little Ts 58. (Here follows the story how he
became voracious.)

Notwithstanding the differences between the versions treated here
as Type III, it is fairly claar that similar ideas underlie all of them.
In the first form the child of a dead woman sucks dry her intestines,
and has a skin shining like fire. In the last version the intestines are
removed from the body, which dries up, and from which proceeds
the shining boy.

Raven is Made Voracious

(9 versions: Ts 59; Ts5.275; N6 36; Tla 17; M6 306; Sk(j 141;' Ska 123; Ne 5.171;

Ne 9.211)

The introduction to the Haida and Tsimsloian tales ends with the
incident telling how Raven was made voracious. The story is prac-
tically the same in all the different versions. The supernatural child,
which is the Raven, refuses to eat, and his parents or grandparents
worry about it. They call the people together, and are given the

I A Masset version.

BOAS] COMPARATTV'E STUDY OF TSIMSHIAjST MYTHOLOGY 637

advice to induce the child to swallow some scabs. After the child
has done so, he becomes voracious and is deserted.

The chief adopts the child that has been found by slaves adrift on the ocean. The
child refuses to eat and takes only fat of deer and mountain goat and is making arrows
to play with. The grandfather invites the people to consult with them. An unknown
person, Laxax-wa'se, passes by, is placed next to the boy, who is holding a piece of
fat in his mouth. The \'isitor asks for a piece of salmon, roasts it, scratches a scab
from his body, which he puts into the salmon, and wishes the boy to eat it. The
boy swallows these scabs and becomes voracious Ts 5.275.

A young man dies. His parents mourn, and his place is taken by a shining youth
who comes down from heaven. He refuses to eat, only chews a little fat. The chief's
two slaves, Mouth At Each End, bring food and eat large chunks of whale meat. The
parents discover that the youth is not their son, but has come down from the skj-.
The male slave tells him that they have eaten scabs from their shin bones, which
makes them hungrj-, lie inquires whether eating is enjoyable, and says that he
wishes to try scabs too. The male slave cuts off a small piece of whale meat and puts
in a small scab. The slave-wife objects. The young man eats it and becomes greedy
Ts59.

The girl who has swallowed a cedar leaf has a child, which refuses to eat. The
grandfather calls two old men to chew food for the child. They chew salmon and
grease. One of them scratches a scab from his shin and puts it into the salmon. The
child eats it and becomes greedy N6 36.

In the version Tla 17 we hear merely that Raven became greedy because he ate the
black spots of his own toes, and that he did this because he wished to become greedy.

In all the Haida versions the incident occurs at a feast given by
Qingi.

Raven is adopted by Qeng*. He acts like a noble person, who eats but very little.
Qefig* asks his servants what makes people hungry, and they tell him that he must
eat scabs four times. Raven does so and becomes greedy M6 306.

Raven is adopted by Qiiig' . He is seated between Qiiig' and his wife. He refuses
to eat, and is chewing gum. Two Porpoise youths who stand at one side of the door
eat ravenously. Raven wants to learn how to eat. The youths tell him reluctantly
that he must bathe, scratch his skin, and eat the scab that comes off. Thus he
becomes voracious Skg 141.

After he has been adopted by Qingi, the latter invites the people, and Raven refuses
to eat. Two big-beUied persons come in. '^'hen they open their mouths, the people
pour in boxfuls of cranberries. On the following day Qingi gives another feast.
Raven goes to a place at the end of the town, where cranberries are being blown out,
and stops up the holes. He asks the two persons why they eat so much. They tell
reluctantly that in order to get greedy one must take a bath early in the morning, lie
down, scratch off a scab that forms over the heart, and swallow it on the following day.
Raven does so and becomes voracious Ska 123.

An infant is found adrift at sea; is adopted by an old chief, whose sister nurses it.
The child grows quickly, but refuses to eat. The chief asks the people for advice,
and an old man tells him to send his people to catch sea fish. Then tlie old man cuts
out the stomach and gives it to the boy, who becomes voracious Ne 5.171.

A child is found adrift at sea. A slave wraps it up in his cape and takes it home.
The child refuses to eat. An old man advises the chief to get two bullheads. The
chUd eats them and becomes greedy Ne 9.211.

638

TSIMSHIAN MYTHOLOGY

[ETH. ANN. 31

COMPARISON OF THK THREE TYPES OP INTRODUCTION

The principal contents of the three types of introfluction may be
summarized in the following manner:

Type I Type II Type III

Jealous uncle kills neph- Child of faithless woman is Child of faithless woman

ews. His sister swallows taken to his uncle. born after her death is

stone and gives birth to taken to her husband .
a boy.

Boy shoots birds,

seduces uncle's wife.
Uncle makes delut,'e.

chews gum

to seduce uncle's wife.

Uncle makes deluge.

chews gum

to seduce daughter of Sky

chief.

Boy flies to the sky.

Their child

He marries the Sky chief's

daughter.
Their child

drops down on kelp,

is adopted,
becomes voracious.

Only the fiist of these versions has a consistent plot. In the two
others the actions do not form a clearly inteUigible series of events.
In the third type no reason is given for Raven's flight to the sky,
although the forms of analogous tales suggest that he wanted to
marry the daughter of the Sky cliief. There also appears no reason
why he should marry her; for the girl, he himseK, and his friend who
accompanies him, seem to be introduced only to let the helpless child
drop down into the waters. They do not appear again in the tale.

Among the Haida (Type II) the lack of coherence is still greater.
The principal pecuharity of this type consists in the weaving of the
tale of the origin of land into the introductory part of the myth. For
the sake of clearness, I will repeat this series of incidents. In Ska
the whole cycle begins with a scene representing the earth covered
by water, and the events lead to Raven's fall from heaven, and his
landing on drifting kelp. This sequence is identical with the Tlingit
deluge produced by the jealous uncle, but the intervening incidents
are more nearly related to the Tsimshian tale. In the Haida version
the cause of the flood is not accounted for, and at the end the account
of the creation of land is added. Later, however, follows another
deluge caused by the jealous uncle, as in the Tlingit version, which
ends in Raven's return to his uncle's house, whence he had fled to

BOASJ COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 639

escape his uncle's wrath. In Sk 8.75 and Sk 5.307 the ancestors of t he
Haida appear on the land after the second flood.

The lack of cause for the fu'st deluge, which is m part introduced a
thii-d time in the incident of Raven's adoption by Qingi — and the
lack of coherence manifested in Raven's return to his uncle, from
whom he had just fled — are the pimcipal defects in the development
of this plot. The gi-eatest confusion, however, is mtroduced by the
adoption ceremony, during which Raven's voraciousness develops.
This is based in the third version on the mcident that Raven is found
as a helpless child, and taken up by the cliief, while m the Haida
version no reason is given for the adoption which is connected with
Qingi's visit to Raven's uncle — a visit which is not connected with
the preceding or the following part of the tale.

It seems to me certain that the adoption incident in the Haida
story can be due only to the mcorporation of the analogous Tsim-
shian incident. The setting of the incident shows that we have
here the TsLmshian story of the feast of the sea monsters (p. 718)
mtroduced into the Raven story, and combmed with the adoption of
Raven, which is the most important feature of the Tsimshian Raven
myth, because it accounts for his voraciousness. It is interesting
to note here that the eye-eating incident, which is so prominent in
the Haida version, occurs also quite independently of the Raven myth
in both Haida and Tsimshian tales.

Although the Thngit introduction to the myth seems most con-
sistent, it lacks close relation to what follows. There is particular
difficulty in all the versions relating to the orighi of daylight. As will
be set forth more fully presently. Raven transforms himself into a
small leaf, is swallowed by the daughter of the owner of daylight, and
is reborn by her. Thus he is enabled to steal the daylight. In the
Thngit versions Tl the owner of daylight is identified with Raven At
Head Of Nass River. Thus it happens that we have two conflicting
incidents. In one Raven seduces his uncle's (Raven At Head Of Nass
River's) wife, an act whicli leads to the deluge and to Raven's flight
to the sky and his return. In the other he revisits his uncle, is reborn
by his uncle's daughter, and obtains the dayhght. In the second tale
no mention is made of the relationship between Raven and his uncle.
In Tla 3 the second incident opens the Raven tale. In T1& 119 it is
stated that he returns to Raven At Head Of Nass River.

The owner of daylight of the Haida is not identified with Raven's
uncle, so that the mcident does not conflict with the introduction.

In the Nass River legend N 7, which belongs to the third type, the
boy fhes up to heaven and steals the sun, mstead of being dropped
down to earth. Later, however, N 36, he appears as the son of
the woman who swallowed the cedar leaf, and who becomes vora-
cious. No exphcit mention is made of his fall from heaven, but it is
fairly certain that the tale discussed before is meant.

640 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Apparently in none of the Raven tales does a close connection
exist between the introduction dealing with the lover of the faithless
wife, or her son, and the subsequent myth. There are, however, a
number of analogous tales that make it clear that the person who
survives the machinations of his jealous uncle is considered unusu-
ally powerful. Here should be quoted the tales of the jealous uncle
(Tlingit Tl 198, Haida Sk 277, Kwakiutl Ne 10.36.5),> in which the
boy is finally set adrift on the ocean, and then, by means of super-
natural powers, takes revenge on his uncle.

Important for the interpretation of the Tlingit version is also the
story of Laldtcine' Tl 99 (Laguadji'na Haida Sk 252, M.37r)), which
is a culture-hero story belonging to the Athapascan cycle. In aU
these versions the husband, whose wife has children by a dog,
kills these, except the last, by pressing them against his cape,
which is set with spines, in the same way as Raven's uncle kills his
nephews; and only one, whose skin is hard hke stone, survives The
same idea probably underhes the incident of the Thngit version, in
which Raven is born invulnerable because his mother conceived him
by swallowing a stone. Since most of the Dog-children stories do
not contam tliis element, I presume it has been introduced into this
tale from the Raven tale.

It would seem, therefore, that the essential idea contained in all
the versions is the acquisition of supernatural power by Raven. In
the Tlingit and Haida stories this power is manifested in the boy's
contest with his uncle. In the Tsimshian version it is acquired by
his heavenly birth. The latter form accounts also, in a way, for the
boy's refusal to eat. As a heavenly boy he needs no human food;
and when he is endowed with human quahties by eating scabs, the
transformation is overdone, and, instead of eating hke an ordinary
human being, he becomes voracious.

Common to all the versions is the initial scene after Raven's return
from the sky, the world being covered by water. In the Tsimshian
legend this is merely expressed by the fact that the cliild is found on
a bunch of kelp in the ocean. It seems to my mind that this opening
scene should be compared with that of the Mink tradition of the
Kwakiutl (Ne 5.173; K 11.80; K 9.123; K 5.157: Ri 5.215; H 5.2,34;
BC 5.246; BC 95). In the Kwakiutl version it is told that a woman
conceives when the rays of the sun strike her back. She gives birth
to a boy, who ascends to the sky, where he visits his father. He
carries the sun in his place, descends too low, and sets the earth on
fire. Then Ms father takes away the sun from liim, and casts him
down. He falls into the sea, and drops on some kelp, where he is
found. After this begin his migrations, which differ, however, in
their general character, from the Raven legends, in that the central
idea is the amorousness of Mink rather than his voraciousness, while

1 See p. 813.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 641

the principal idea in the Raven cycle is his voraciousness. Neither
are any of the culture-hero traits retained by Mink.

It seems plausible, therefore, that the opcnmg of the Raven and
the Mink tales is essentially a deluge myth which has been elaborated
m different directions, but presents in all these tales the beginning
of the present world. The loss of the deluge element m the Raven
tales of the Tsimshian and Newettee (Type III) may be due to the
occurrence of other deluge legends among these tribes: the deluge
legend 1.243 of the Tsimshian, the Mmk tale of the Newettee. Among
the Newettee, the Mink tale not only contains the element of the
destruction of the world by fu-e, but refers also to that of all vege-
tation, which is brought up by diving animals m the same way as the
new earth is created after the deluge among the eastern tribes 5.173,
9.223. In the Tsimshian deluge legend also stress is laid on the
destruction of all vegetation. These incidents emphasize the close
relation between the Mink tale and the deluge legend.

It would seem thus that the Raven mythologies of the area from
northern Vancouver Island to Alaska open with varying types of
elaboration of the mythological concept that m the beginning the
world was covered by water, and that Raven began his activities
after the waters had subsided, or that he caused the water to subside.
Among tlie Tlmgit the elaboration of this incident is based on the
jealous-uncle story. Among the Tsimshian the true deluge story
remains apart from the Raven story; and we recognize the deluge idea
only in the general setting of the begimiing of the tale. The Haida
form is a mixture of the Tlingit and the Tsimshian forms. The Muik
tale of the southern tribes gives also clear evidence showing that
the begiimmg of our world was believed to be the destruction of an
older one, first by fii-e, and then by water.

Raven's Adventuees

(1)' origin of dayxight

{Northern Form)

(29 versions: Ts 60; Ts5.276; Na 10; N621,36; Tla3; T1681, 82; T14.261; T15.311;
Tit 117; Kai 8.238; M6 308; Ska 116; Hai 6,25;2 H 5.232; H ap 884; BC 63; BG 5.241;
Ria 5.208; Kit 5.209; Nu 5.105; Nu ap 888; Car 126;' Chil 14; Kodiak 85;* Ten'a
304; AnvikO;'* Esk Nelson 461).

The world was dark [and when the sky was clear, there would be a little light from
the stars Ts]. Raven [felt sorry for man T16] thought he himself could not get food Ts.
[The first daylight that had been obtained was not right BC 5.]

1 Numbers in parentheses refer to corresponding numbers in list of incidents, pp. 5G7 ct seq.
- Stated by Deans to be a Tsimstiian or Nass legend, containing, liowever, Haida names (see also Hai
Dawson 1.1.51 B).
3 Father Morice, Three Carrier Myths ( TTansactions of the Canadian ItistitiUe, v).
* F. A. Colder, Tales from Kodiak Island {Journal of American Folk-Lore, xvi).
^ \ fuller account of the Ten'a version from Anvik has been published in Cbapnmn 2, pp. 22, 109.

50633°— 31 ETH— 16 41

642 TSIMSHIAN MYTHOLOGY [eth. ann. 31

A rich man at the head of Nass River [Raven At Head Of Nass River T16; an
old chief who lived where Nass River flows now, Ts, Ts 5, Ilai G; a chief Tl 5, H ap,
Kodiak; one man Chil 14; a single woman called Moon Woman JI; ME'nis Ria 5;
^na'laqamalis Rife 5; there was a chief's daughter who did not want to many, Anvik
8] kept the daylight for himself. Round bundles of various shapes and sizes hung
about on the walls of his house Tla. [He had stars, moon, and sun in three boxes Tl
4, Hal 6; light was hidden in three bundles containing sun, moon, stars, Tit 117;
daylight, sun, and moon were in a box suspended from a rafter Tl 5; the box hung
on the roof of the house Chil 14; he kept the moon M6; daylight was in heaven Ts.
Chief kept daylight in a box called max N6; md Ts; inE, which looked like a
wasp's nest Ts 5; Snx had daylight in a ball called "daylight-receptacle" {niisxe'mta),
which was suspended from a rafter of his house BC 5; something that gave a great
light hung behind the chief, Anvik 10; three caskets on a shelf; it was light
near the village, Kodiak.] The chief had a daughter [approaching womanhood
Tit 117; four daughters BC 5; in H 5 called tle^dil, which means "prin-
cess"] and two slaves — Old Man Who Foresees All Trouble Of The World (Adawu'l-
ca'nak"!) and He Who Knows Everything That Happens (Liu'wAt-uwadji'gl-can).
These two looked after his daughter. They watched especially to see that her water
was clean T16. [The chief always examined her dishes Tl 4 ; the chief knew that Raven
would come as a hemlock leaf, therefore he burned all the dried leaves around his
house Tl 5; the daughter was always watched Tit 117.] Raven wanted to get the
daylight, and knew where it was (all versions'). [He remembered that light was in
heaven Ts; he felt sorry for man T16.] He thought it would be difficult for himself
to get food Ts. [He thought he could obtain the daylight if he could become the son
of Raven At The Head Of Nass River Tit.] Then Raven traveled northward Ska.
[He flew a long time Tl 5, Ten'a 304. He traveled a long time in the dark, ^\'hen he
was tired, he became a raven and flew. "WTien his wings were tired, he walked again in
the form of a man, Anvik 8. He put on his raven skin that his father had given him,
flew through the hole in the sky, and left his raven skin there Ts. He flew with his
friend through the hole in the sky, left his friend there, took off his own bird skin, and
went on Na. Suddenly he saw a light, flew toward it, and emerged out of the dark.
He hovered over the village, Ten'a 304. Gradually it became lighter, and he saw a
village where it was light. He went among the people, but they were so many that
they did not notice him. He saw a ceremonial house and a dwelling next to it, over
which a pole was set up, having a wolverene and a wolf at the end like a vane.
Women who do not want to marry live in such houses, Anvik 9.]

Then he went to a pond in front of the chief's house. [The eldest one of the chief's
daughters used to draw water there BC 5; he wished the chief's daughter to be thirsty
N6 21, Kodiak.] The chief's daughter [wife Chil 14] came to draw water at the water-
hole [behind the house Ska. She made him sit down at the water-hole, and he asked
her to marry him; but she refused, being afraid of her father. Then he wished that
she should come down again. \Mien she started with her bucket, the chief said,
"Why do you go yourself? I have many slaves." She replied, "They always bring
muddy water" Tl 5; she came out dressed in marten skins, wdth a long ruff of deer
fur, and went to get water, Anvik 9; she drank at the water-hole, Ten'a 304, Kodiak].
Then he transformed himself into a hemlock needle T16, Tl 5, BC 5 [cedar leaf Ts,
Na,N5 21, 36; conifer needle Ska, Chil; tiny leaf. Tit 117; tiny spruce leaf Ten'a 304,
Hai6;down, Kodiak; grass Tl 4; piece of dirt Tla; fir needle Chil] and dropped into the
water [on the rim of her bucket Tl 4. He became a spruce needle and fell into the
meshes of the doormat. ^^Tien the girl entered with her pail and lifted the doormat,
the needle fell into the bucket, Anvik 9]. He floated on the water, and, when she dipped
up water, he went into the bucket. [Twice she tried to throw out the leaf, but could
not do so. Then he thought, "Drink it!" Ska. She tried several times to throw it

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 643

away, Tit 117, Anvik' 24.] She swallowed it [felt it, but eoukl not dislodge it Tl 4;
it hurt her, Anvik 9], and she became pregnant. [Raven made himself dead to be
reborn by this woman. She became pregnant M6.] Her father had her lie on
beaver skins and other furs Tl 4 [cop]ier plates and beaver skins Tl 5; a hole lined
with furs Tla]. The child did not want to be bom there Tk [she could not give birth
there Tl 5, Tla]. Then her father ordered the people to put moss in the hole, and
then she gave birth to the child Tl 5, Tk. [An old woman took her to a mossy place
in the woods Tl 4; T16 omits that the daughter could not give birth on costly furs, but
states that she is placed on a layer of moss; in M6 he is bom out of her thigh.] Then
the chief cut a basket in two and made a cradle out of one-half of it. Ever since that
time cradles of this type arc used T16. [Raven At Head Of Nass River knew what was
the matter, still he asked his daughter what had happened. He asked Him Who
Knows Everything That Happens, "'Wliere does that child come from? " He replied,
"His eyes look like those of Raven." Therefore he was called Raven. They named
him Raven At Head Of Nass RiverTlfc. The child resembled a little raven, Anvik 10.]
His eyes were bright, and moved about rapidly Tk [he stared with great eyes, Anvik
10].

The grandfather [chief and chieftainess Ts, N«, b] was glad Tl 4 [thought a great
deal of him T16, Tl 5, Tit 117; and could refuse him nothing. Tit 118.— He quickly
grew up, and his grandfather loved him, Hai 6]. The boy was washed regularly Na
[and pulled by head and feet by his grandfather, in order to make him grow Ska;
they washed him and dressed him nicely. — His grandparents, uncles, and aunts
cared for him, feeding him on deer fat only, Anvik 10]. He began to creep about
[back of the people Tk]. The chief smoothed and cleaned the floor of the house for
him Na, and let him play with everything T16, even with costly skins Tl 5. [He
played with the bundles of light as a baby. Tit 118. ^Mien the child was old enough
to walk, he dragged about the things in the house, and took them from under his
mother's pillow, Ten'a 305.]

One day the boy began to cry. He did not accept anything that was offered to
him, but pointed at the bundles Tla [boxes T14; box Tl 5]. Finally the grandfather
feared that he might be sick, because he would not stop crying. [He took down the
box and let him look into it Tl 5. He took down the first box Tl 4. The boy jwinted
earnestly toward the shining thing. They thought he might want it, and put it near
him, then he stopped crying, Anvik 10.] The grandfather ordered his men to give him
the bundle that hung at the end, which contained the stars. Then the child became
quiet and played with it, rolling it about back of the people. Suddenly he let it
go through the smoke hole, and the stars arranged themselves in the sky Tlu.
[He took it out of the door and opened it, and all of a sudden it was empty Tl 4;
he rolled it aboTit, became a bird, and flew away with it Chil.] After this he
cried for the second box, which contained the moon [big moon Tk], and the
same happened [in T15 the moon is first mentioned]. Then he cried for the last
one until his eyes turned around, showing different colors, so that the people
thought he must be something other than an ordinary baby Tk. [After much
crying, he got the last box, which contained the sun. He ran out with it in the form
of a raven or in the form of a man Tl 4. He cried "Od!" and flew out with it Tk,
put it under his wing Tl 5.] After getting everything else, he cried for the daylight.
His grandfather said, "Bring my child here," and spoke to him. "My grandchild, I
am giving you the last thing I have in the world " Tlfe. [As the boy grew older, he
♦was not allowed to play with the bundles. He cried incessantly, until they were
given back to him. Then he released the light from the bundles and threw it into
the air, to take its place in the firmament Tit 118. — Once he took the sun from the
southeast corner of the house to the middle of the floor, moved it about, and rolled it
into the entrance passage. When the mother put it back, one of his uncles said, "I

1 Chapman 2.

644 TSIMSHIAN MYTHOLOGY [ETH. ann. 31

think he is crying for the sun." The child said, "Yes." The mother gave it to
him, he rolled it about and out, lifted it out of the entrance, became a raven, and
carried it home, Ten'a 305. — Even when he was quite large and able to go out, he
cried for the shining thing. He asked lo have a string tied to it and have it put
around his neck. He ran with it into the woods, wished that they might forget it,
and carried it home, sometimes flying, sometimes waDdng, Anvik 10.]

The Haida version is a little different in form.

He cried, "Boo-hoo, moon!" Ska, M; and his mother said, "One talks about a
thing beyond his reach, which supernatural beings own" M. Then she got tired,
and stopped up all the holes in the house, also the smoke hole M, Ska [before open-
ing the box wider to let the boy look in, the old man closed all the holes in the house,
also the smoke hole Tl 5]. Then she untied the string from the box M [pulled out
one bo.x from another four times, and pulled out a round thing, then it became light
in the house Ska]. She took the moon out and let him play with it. WTicn she
went out, the boy became a raven, took the moon in his Ijeak, and flew about with it.
Before she came back he resumed the form of a child M. After a while he cried,
"Boo-hoo, smoke hole! " until she opened it. [First he was satisfied, but cried more
untU the smoke hole was opened completely Ska, M, Tl 5. Then he played with the
box, using it like a ball Tl 5.] Then he flew away with it. A marten pursued him
below, TaLatga'dAla above Ska. He carried away the moon in his armpit Ska.
[When his mother went out, he held the moon in his beak and flew out. He sat
down on the top of a house, cawing like a raven, and then flew away, holding the
moon under his wing M.] '

The Tsimshian version contains still another incident.

The boy cried, "Hamaxii'!" Na ["Hamaha't" N6; "Harm.'" Ts; cried for daylight-
receptacle BC 5]. The chief did not understand him, and called his wise men. One
of these understood him, and said, "The boy wants the sun box" Ts, Na, N5. [When
the child heard this, he stopped crying N6.] Then the chief took down the box and
put it near the chOd, who patted it N6. He rolled [smoothed Nb] it about in the
house for four days Na. [On the following morning he arose from his mother's bed
and played with it N6; rolled it about in the house Ts.] The chief forgot about it
Ts, Na. [He rolled it about on the street, took it, and ran away with it N6; put it
on his shoulder and ran away with it Na; after much crying he was allowed to play
on the street with it, where he broke it and flew away as a raven BC 5.] Then he ran
away with it, pursued by the hosts of heaven. He came to the hole in the sky^ put
on his skin, and flew down with it Ts, Na.

1 Dean's version C6, p. 25) is evidently incorrect. He tells that first NAnkilsLas begged the chief for the
boxe5, but that he declined to give thera up. Then Raven assumes the shape of a handsome man, with
whom the girl falls in love. At her request the chief gives to the youth the three boxes. Dean's version
6.27 is also evidently a confused account of several tales. Here Raven goes to the chief's house, takes the
sun in his mouth, and wants to fly away. He finds the smoke hole closed; and some one, at his request,
lets him out. The Tsimshian version given by Deans on p. 26 is also probably incorrect, as is indicated
by the use of names belonging to diflerent languages in the same version. The beginning of the tale is
practically the same as the ordinary version, telling how Raven went lo the chief, who lived where the
Nass River now flows, and who had light in three boxes. The first one is obtained in the familiar way.
The old man first refuses to let the boy play with the box; and when he cries, it is given to him. Then he
rolls it about until he gets it outside, where he dashes it to pieces, letting out the sun. Then the story
goes on: "Having heard that the old chief had gone up the river fishing for oulachans, he made for himself
a false moon, and took a canoe and went up river to meet Settin-ki-jess (the old chief's name). W'hile the
chief was fishing he usually took the moon out of its box in order to give him light, because he always fished
after dark. Before getting near to tlie chief's house the raven cawed and hid the false moon under his
coat of feathers." He makes the old man believe that he has a moon, and later on stars, of his own, which
induces the old man to lose all interest in the moon and the star box, which the Raven then opens and
fets out the contents. The form of this tale is identical with the procedure followed by Raven in obtain-
ing the olachen. Practically the same version is told in Dawson 1.151 B. I presume this is due to
the fact that Dr. Dawson received his information from Deans, who accompanied him at least during
part of his travels on Queen Charlotte Islands (see p. 663).

BOAS] COMPAEATTVE STUDY OF TSIMSHIAN MYTHOLOGY 645

The old man's remark here recalls the mule's remark in the Ten'a version. E\a-
dently he alone understands why the child is crj'ing.

A peculiar conclusion occurs both in Tlingit and in Tsimshian.

\\'hile running away with the daylight, Raven At Head Of Nass River said, "That
old manuring Raven has gotten all my things! " Tla. [^^^liIe he was carrjojig away
the box, a man said, ''Giant is running away with the max," and thus he received
the name Giant No; a man said, "TxanisEm is running away with the max!" N5 23.]

The introduction in some of the Eskimo versions is quite different
in character. Nelson 461 gives the following account:

Raven had taken away the sun and put it in a bag. He would let it out only
for a day or two at a time. Raven's brother, who wL^hed to secure the sun, pre-
tended to die and was buried. Then he took his Raven mask and coat from a tree
and went to a spring where the villagers drew water. Raven's wife came to get
water and drank a little. Then he fell into the ladle in the form of a smaU leaf,
which she swallowed. She coughed, but could not dislodge it. After a few days
she gave birth to a boy, who verj^ soon crept and then ran about. He cried for
the sun; and his father, who was verj' fond of him, let him have it, but then put
it back again. When no one was looking, he took it out, put on his Raven mask, and
flew away with it. His father shouted, "Don't hide it! " Then he tore off the skin
covering from the sun and put it back where it belonged.

In the Kodiak version the chOd cries until the chief who is asleep teUs the people
to let him have the boxes. In the first one is the night; intheeecond, moon and stars;
in the third, the sun. He takes away the second and third, gives them to his people,
and receives in return the house chief's two daughters (Colder).

The version told by the Bellabella is closely related to the Tsim-
shian, Haida, and Thngit versions.

A chief keeps the rays of the sun, rainbow, fog, and sun in four boxes suspended
from a rafter. Raven transforms himself first into a small fish, then into a needle of
a conifer. These are taken to the chief's wife in water, but she throws them out.
He transforms himself into a berry, then hides in a clam, but the chief tainess does not
eat either. Finally he lets himself drop into mountain-goat tallow, and the woman
swallows him. After seven months she gives birth to a child. The child wants to
play with the sun box. He creeps about in the house pointing at it. The people
make toys for him, which do not satisfy him. He is given one after another the box
containing the sun's rays, rainbow, and fog to play with, last of all the sun box.
which he rolls about. He cries, wanting to play on the street, where he assumes the
form of a raven and carries the box away H ap 884.

Attached to this story is the incident of Kaven and the fishermen,
■which is characteristic of the Tsimshian versions (see No. 2, p. 649).

The version told by the Rivers Inlet tribe is closely related to those
of the north.

Raven, called here He'mask-as or K!wek!waxa'we^, goes to the house of ME'nis, the
owner of the sun, whose daughter is Lata'q'ai'jnigwa. He-drops into the spring in
the form of a leaf of a coniferous tree, and is blown aside by the girl. He takes the
shape of berries. She sees them reflected in the water, picks them, and swallows them.
After four days a boy is bom, who grows up quickly, talks after the first day. He
begins to crj-, and his grandfather makes for him successively, according to Ms request,
a salmon weir, bow and four arrows, paddle and canoe of sea-lion skin. Then the boy
asks for the box hanging on the rafter, which is first let down. Finally it is put into
the bow of his canoe. He opens it, and it becomes daylight Ria 5.

646 TSIMSHIAN MYTHOLOGY [eth. ann. 31

In another version the owner of the sun is called %a'laganilis; his daughter, ^na'lail.
Klweklwaxa'we^ goes with his sister Ai'x-tslEmga. lie first transforms himself into
berries; when she does not look at these, into a conifer leaf, which she swallows.
When he has the sun in his canoe, hissister cuts the line, and he takes the sun away Rife 5 .

In the Carrier version told by A. G. Morice,' Astas, the culture-hero, becomes a
spruce needle, is swallowed, born, rolls a barrel of water aVjout (stress being laid on
the rolling), and thus secures the water.

Mr. Hunt has recorded the following version from the Nootka: Chief Gwawete
of the Mowatclath" lives at Heltsaes. He keeps the sun in a box, and opens only
one comer so as to have daylight in his own village. Raven lives at Yogwat. He
calls a council and decides to get the sun. He sits in the branches of a hemlock
tree over the spring from which the daughter of Gwawete draws water. He drops
in in the form of a hemlock leaf, is scooped tip in the bucket, and swallowed by
the girl. On the fourth day she gives birth to a boy. The chief recognizes Raven
by his great nose, black feet, and long black claws. He threatens to kill him, but
the child's mother protects him. After four days he can sit up. After four days
more he walks about. He cries, wanting to play with a canoe. Then he cries for the
chief's magic paddle, which is given to him notwithstanding the chief's objec-
tions. Next he asks for the sun box. The chief gives it to his daughter. He does
not give it to the child himself, because he hates him. The mother takes hold of the
anchor-Une of the canoe, and the child cries until she lets go. He pushes off the
canoe, takes his natural form, and moves away with one stroke of the paddle. \Mion
he arrives at home, he lifts the box-cover a Uttle, and there is light. Then he shuts
it again and settles at another place, determining that people shall pay him to bring
light into the world Nu ap 888.

A Nootka version which I collected does not tell of the sun at all, but merely
mentions the incident of the leaf in another connection. Kwo'tiath tells a woman
who is wishing for a child to drink out of a bucket of water which he places by her
side. He drops in in the form of a small leaf, which she swallows. She can not
dislodge it. When he is inside, he says, "Swell up!" He does not want to be born
in the normal way, but finally is born like other children. He has a hole in his
cheek, by which he is recognized. He grows quickly and runs away Nu 5.

In Kai 238 and BC 63 we find merely references to the tale.

(Southern and Inland Forms)

(9 versions: Ne 5.173; Ne 9.233; Ne 10.393; Cow 6.25; Na 5.55; Squ Hill-Tout
3.545; Chehalis Boas 191;^ Puget Sound; Lil 300; Loucheux Fort McPherson')

Farther south the Gull is described as the owner of daylight, and
only the incident of the sun being kept in a box is retained.

O'^meal becomes the child of Day-Receptacle Woman (^na'laatsle), the Gull. He
grows up quickly and asks for a toy canoe. He wants to paddle, and then cries for
the sun box, which he puts in the bow of the canoe. Then he wLshes the people to
forget it, and steals it Ne 9.

(y^meal hides in a log of driftwood in front of Day Owner's (^na'lanuk) house.
The chief sends his daughter to bring up the driftwood. She lifts it, and O'^meai,
who is hidden in it, embraces her. She drops it and takes it up again. He enters her
womb, and after two days is reborn as a child, who grows quickly. He wants to play
with the box in a canoe. \Yb.en he has it, he cuts the line. The chief tells him not
to open the box, but he lets out the sun. When he does not know how to make the
night, the chief caiises day and night to alternate Ne 5.

1 Trans. Roy. Soc. of Canada, x, 1S93, Sec. H, p. 126.

- Frans Boas, Ziir Mj-thologie der Indianer von Washington und Oregon (Globus, Lxra, 1893).

' Charles Camsell, Loucheux Myths (Journal of A merican Folk-Lore, xxvni, 1915, p. 2g ).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 647

The G-a'p!enox vtTsion is the following: K'wexala'lag-ilis goes with Tsla'qaxsto-
gwi^lak" to the Koskimo village Xude's, where Day-Receptacle Woman (^ne%alaa'ts!e-
gas) keeps the sun. They go ashore. He goes inland and meets Squirrel, who advises
him. He sends his friend back, enters the body of the girl, who feels squeamish, and
after foiu' days gives birth to a child, which walks the first day, speaks on the second
day. After four days he asks for the box and for paddles, and, when he receives them,
carries away the daylight. The girl's father rebukes her. ^\^^en he opens the box,
the sun goes up to the sky, and gives him a mask and other dancing-paraphernalia
that were in the box. This is the origin of daylight and of a dance Ne 10.

The foUomng Loucheux tale from Fort McPherson uadoubtedly
belongs to our series:

Grizzly Bear takes the stm from the sky and hides it in his medicine-pouch. Raven
is sent to recover it. He hides near Grizzly Bear's tent. The grandchild of the latter
cries until he gets permission to play with the sun, but is forbidden to take it outside.
Finally the sun flies out, is caught by Raven, and put back in the sky.'

Certain new elements enter into the following tales: —

The Gull keeps daylight in a box. Raven wishes to have it, and wishes a thorn to
enter Gull's foot. AVhen he tries to pull it out, he pretends not to be able to see.
He asks Gull to open the box. When he opens it a little, he pushes in the thorn;
and only when it is wide open does he pull it out. Thus daylight originates Na 5.

In the Lillooet version Raven places hawthorn branches on the trail that led
to GiUl's canoe landing-place. Then he shouts that the canoe is adrift. Gull rushes
down, and the thorns enter his feet. The story continues as before, except that Raven
pushes the receptacle over and breaks it Lil 300.

To this group belongs also the 8quamish version Hill-Tout 3.545. Sea Gull pos-
sesses the daylight and keei>s it shut up in a box. Ra\-en, the brother of Gull, gets
some sea eggs, eats them, and puts the shells in a dish. Then he spreads the shells
on the doorstep of Gull, who steps on them and runs the spines into his feet. Raven
offers to take them out, and asks Gull to let him have light in order to enable him to
do so. Gull opens the box a little, and Raven pushes in the spines. Finally he
throws the lid of the box wide open, and daylight comes out. In his distress the Gull
cries " K'nnii!" and /or this reason they continue to cry that way.

A certain kind of duck (Queenia) has the heavenly bodies in three boxes. He
always keeps the boxes in his canoe when out fishing, so as to ha^-e light and to pro-
tect them. Raven drowns him, goes ashore, and opens the boxes and liberates the
heavenly bodies Cow 6.

I collected another story from the Lower Chehalis which is related
to this one, but which in details resembles the Bluejay tales of the
Quinault, Chehalis, and Chinook.

The chief keeps the sun in a box. His daughter takes it out when she goes berry-
ing, and opens it a little in order to see. The people hold a council in order to get
the sun, and send Chief KaUxo, who takes the form of an old slave. Bluejay claims
that he is his own slave, but his brother Robin does not recognize him. They take
him paddling, and Bluejay claims that he used to paddle for him, which Robin
denies. When the girl opens the box, he takes it away and runs home and opens it,
then it gets daylight, Chehalis.

Quite independent is a Nootka tale telling that Woodpecker's daughter marries
the Sky chief. Their children are let down and bring the daylight box Nu ap 913.

W. S. PhilUps, in his book "Totem Tales" (Chicago, 1896), page
212, gives a version which evidently belongs somewhere on Puget

648 TSIMSHIAN MYTHOLOGY [bth. ann. 31

Sound . The tales in the book are so much modified by the literary
interests of the author that they must be used with great caution.

Speow and Bluejay climb up into the hole of the sky. Speow takes the form of a
beaver. He is killed by the Moon, who enters the house carrying sun, stars, and a
box containing the daylight. Eventually the Beaver revives, takes sun and stars
under each arm, the daylight in the hands, calls his grandmother Bluejay to follow
him, pulls up three pine trees, and climbs down. He drops the stars, which scatter
all over the sky. Below he opeiLS the daylight-box and throws the sun up. The
Moon pursues him, but the rope dangling down from the sky breaks, and the Moon
falls down. It forms rocks with the form of a face on them. Speow throws the sun
up every day, and shuts the light-box every night.

(Other Versions)

(4 versions: Esk Boas ' 205; Esk Nelson 483; Asiatic Esk^ 431; Chukchee^ 155)

The Eskimo versions differ strongly from the typical tale, but
nevertheless show clear indications of a remote relationship. The
foUowing was recorded from the Eskimo of Port Clarence, Alaska.

While the people were dancing in the singing-house, the sun disappeared. They
searched for it, following the soacoast. When their boots were used up, they put on
new ones. One after another they came to five places, each of which teemed with
game. While on the way from one to the next one, it was cold, and they found noth-
ing to eat. The people in these places spoke languages that they did not understand.
Nevertheless they learned from them that a woman called Itudlu'qpiaq, who lived
in the fifth place, kept sun and moon. One of them entered her hut and saw her sit-
ting in the middle of the house, her father in the middle of the right side, her mother
in the middle of the left side. In each of the two rear corners was a ball. The mother
of the girl advised her to give the small ball to the visitor, who, however, insisted on
having the large one. Then the young woman kicked it out. The people tore it,
and it became daylight Esk Boas 205.

The sun has been taken away. The shamans are unalde to recover it. An orphan
boy mocks them. He learns from his atmt that the stinlight is being kept in the
south. He assumes the form of a raven. He travels on his snowshoes, and after
a while sees a ray of light. He reaches a hut. A man is shoveling snow, and each time
he tosses it up the light is obsctired. ^^'hen near by. the Raven discovers the light,
which appears like a huge ball of fire. The boy is taken into the house. \Miile the
house owner is entering, he follows, seizes the ball of light and the snow-shovel, and
flies northward. On his way back Raven breaks off pieces of the light and throws
them away, thtis making day, Esk Nelson 483.

StiU more remote is the followmg Eskimo and Chukchee tale:

In the beginning there is no light. Raven offers to go and get it, btit the Creator
says he will forget his errand and eat excrement instead. Hare goes. He reaches the
hut of the man who owns the sun, and kills him with his own hatchet. He enters the
house, and the children want to eat him. He sees the sun ball, kicks it out of the
house, and jumps after it. Then he dresses in skins the body of the man whom he
has killed, and lets him down into the house. Then the Sun's wife and children
recognize the body. Bogoras.

1 Franz Boas, Notes on the Eskimo of Port Clarence, -\laska {Journal of American Folk-Lore, vn).

2 W. Bogoras, The Eskimo of Siberia (Publications of the Jemp North Pacific Eipedilion, vm).
» W. Bogoras, Chukchee Mythology (njiii., vm).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 649

(2) RAVEN THREATENS TO LET OUT THE DAY'LIGHT

(15 versions: Ts 61; Ts 5.276; Na 15; N6 23; Tla 5; T16 82; Tl 4.263; Tl 5.313; Hai
6.27; ' Ma 329; Ub 310; Ska 117; Hai Dawson 1.151 B; H ap 885; Nu ap 891)

This incident appears in the same form in the Tsimsliian, Nass,
and Bellabella versions.

Tiie Raven, who is called here Giant, carries the sun box down into our world.
He goes down Nass River until he arrives at its mouth, and turns back. A little
way up he hears people catching olachen, and asks them to throw ashore some of
their catch. They scold him. He threatens them, saying that unless they give
him one of the fishes he will break the sun box. After asking in vain four times, he
breaks the sun box, the north wind begins to blow, daylight appears, and the fisher-
men, who are Frogs, are drifted to an island in the mouth of the river. They are
frozen and become stone Ts.

In Ts 5, which is told after an oral account given by Mr. W. Duncan, the well-known
missionary who has lived for a long time among the Tsimshian. Raven visits the Frogs,
who live in darkness. He asks them for some food, which they refuse. In order to
revenge himself he resolves to procure the daylight. Then follows the story dis-
cussed on the preceding pages, ^^^len Raven retm-ns, he says to the Frogs that un-
less they give him some food he will produce thedaylight. They scorn him. saying
that the daylight is in the possession of a great chief. In order to convince them,
Raven lets them see a little of the light from under his wings. The Frogs continue
to scorn him. Then he lets go the sun, day comes, and the Frogs have to escape
into the darkness

The Nass versions are quite similar to the Tsimshian form of the
tale.

Raven comes down with Logobola' at the mouth of Skeena River. He goes up Nass
River until he comes to a place where ghosts whistle in front of him. This makes
him afraid, and he turns back. Therefore the tides in Nass River change. Going up
a little distance, he hears people catching leaves in their nets. Then follows the
same conversation as before. After he has four times requested the people to give
him food, he breaks the sun box, daylight comes out, and boxes are seen floating
on the water. The fishermen are the ghosts Na.

When he arri\^es at the mouth of Nass River, he hears people catching olachen.
The people refuse to give him food, he opens the sun box, it becomes daylight, and
large boxes are seen floating on the water. He shuts the box again, and the ghosts
continue to catch olachen N6.

The version told by Deans is undoubtedly distorted.

After obtaining the sun, he tries to get the moon from the same chief. He makes
for himself a false moon and goes to the chief's house. The chief, when fishing,
usually takes the moon out of the box in order to have light Hai 6. The other inci-
dents of this version have been referred to before (p. 644).

Raven travels about and reaches a large tovra where people are fishing olachen in
the darkness. He asks to be ferried across, and threatens to break the daylight box
if they do not comply with his request. The people ask him whether he comes from
Nass River, and in order to convince them he opens the box a little, and the daylight
appears. The people quarrel with him. Then he opens the box, and the sun flies
out. The people, who wear skin blankets, are transformed into the animals whose shins
they wear Tla.

1 See footnote 1, p. 644.

650 TSIMSHIAN MYTHOLOGY [eth. ann. 31

After Raven has obtained the sun, he walks down along the banks of Nass River
until he hears the noise of people catching olachen. At that time all the people of
the world lived at this place. They were afraid that Raven would bring the day-
light. He tells them to stop making noise, saying that else he will break the day-
light box. They disbelieve him. In order to convince them he opens the box a
little; and when they are not yet convinced, he opens the box completely, and there
is full daylight in the world. The people become the animals whose skins they are
wearing T16 83.

He meets people, and inqiiires whether they wish for daylight. They scold him.
Then he opens the box, the sun appears, and the people scatter. They become
animals Tl 4.

He asks fishermen to give him some fish, and promises the daylight in return.
They scold him, and he raises one wing and lets them see the moon, which he is
holding under it. The people believe him, give him a few herrings, which at that
time had no bones. Because they had disbelieved him first, he puts pine needles
into the fish, which since that time has many bones. The people are transformed into
animals Tl 5.

In all these versions it is specifically stated that some of the peo-
ple become land animals, others sea animals. In Tl 5 the birds are
also mentioned.

The Masset vei-sion M6 is quite similar to the preceding forms.

He sits on the banks of Nass River, where people are fishing olachen. He says
that if they will give him spruce needles (meaning olachen) he will make daylight.
The people scold him, and he lets them see part of the moon. The people then give
him many olachen, and he puts the moon under his arm or wing. The transformation
incident is here omitted M6 310.

Another Masset version is quite fragmentary.

He reaches «odjii'was in Masset Inlet. People are fishing for olachen, and he asks
for some evergreen needles. They refuse to give him any. At that time there was
no daylight Ma 329.

He meets fishermen fishing with rakes on Nass River, and promises light in return
for a fish. They do not believe him, and he shows them a small part of the moon.
Then they give him several canoe-loads of fish Ska 117.

In the BeUabclla version Knight Inlet is substituted for Nass
River.

He promises to open the box if the people will give him olachen, but they decline.
He flies to Rivers Inlet and Skeena River, but nobody gives him anything to eat.
Finally he opens the box on Nass River, daylight appears, and the people become frogs
and water birds. At night a blanket is drawn over the sky in order to make it dark
H ap 885.

The Nootka version has an ending that is only remotely related
to those here discussed.

After Raven has taken possession of the sun, the people deliberate how to obtain it.
During the council, Wren and Elk have a dispute, which belongs to incident 46 (pp.
570, 718). Then Wren suggests thai the people shall catch an abundance of fish, clams
and game, which is presented to Raven, who in return tells the sun to travel along
the sky in the daytime. He opens the box-cover, and the sun goes up to the sky.
From that time on the Raven is allowed to pick out his own food. He picks out the
eyes of the fish, and parts of the clams Nu ap 891.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 651

(3) HE BREAKS UP THE MOON AND PLTTS IT IN THE SKY

(3 versions: Tl 5.313; M6 311; Ska 118)

When Raven puts the sun and moon in the sky, he cuts the moon in halves, makes
the waxing and waning moon out of one half, while he breaks up the other half, of
which he makes the stars Tl 5.

He throws down the moon, so that it breaks. He throws up one hall, which
becomes the moon; he throws up the other half, which becomes the sun. Finally
he throws up the fragments, which become the stars Mb.

He bites off part of the moon, chews it, and throws it up, and says, ''Future
people will see you in fragments forever." He breaks the moon in halves, and
throws first one half up into the air; then he throws up the other, which becomes
the sun Ska.

(4) RAVEN OBTAINS FRESH WATER

(19 versions: N6 25; Tla 4; T16 83; Tic 4.259; TW 4.260; Tl 5.313; Tl 6.27; Kai
235; Mo 318; M6 293; Ska 115; Hai Dawson 1.150 B; H 5.232; Ri 5.209; Ne 5.174;
Ne 9.225; K 9.167; Nu 5.108; Nu ap 892. See also Ts 65, 69; N6 17; K 10.322)

Most of the northern versions of this tale are incomplete. The
full story must be as follows: Raven causes the owner of the water
to go to sleep, makes him believe that he soiled his bed, and by
means of the threat that he will tell on him, Raven obtains permis-
sion to drmk.

Gaau'k [the Petrel Tic 4; in Tl 5 and Ma, b, translated "Eagle"] Uves in Deki'nu
T16 [misprinted Nekyino in Tl 5]. At the same time he owns the tides Tl 5 [the
owner is described as an old man in H, Ri; a chief N6; the Eagle Ma, Mb; a woman
at Bull Harbor Ne 9; a woman called Virgin Ne 9; one of Raven's sisters Ne 5; Crow
at Tlaci'^ Nu ap; according to Tla, the owner of the water lived on Nass River].
Raven N, Tl, Kai, M, Sk [K!wek!waxa'we^ K 9, O'^meal Ne 9, the Crow Nu 5], tries
to get the water which the owner kept in a covered stone vessel Tlrf 4, Tl 5 [in a
hollow cut in the rock Kai 8; covered up Tla; in a box Tic 4, Nu ap]. [Raven calla
a council, asks for a small mat, which he fills with excrements. He goes to Crow,
and asks her for water, but is refused. He asks for permission to sleep in her house
in order to get warm Nu ap.] He sits with legs drawn up on the water T15 [sleeps on
it Tlrf4; he sleeps by it Tla]. \Mien he is awake, his eyes are closed; when he
sleeps, his eyes are open Tl 5 [when Ra\en enters, he sits with the back to the fire
asleep Ne 9].

Raven begins to tell stories until the owner of the water falls asleep Tlrf 4, Kai 8
[he says, "Brother-in-law, how are you?' and tries to induce liim to go out by
telhng him what is going on outside Tla; he wishes him to sleep Tl 5; at night he
sleeps with him Tla; he calls up sleepiness Nu ap].

In N625, Tla, Tic, TW, Ne 9, K 9, and Nu ap. Raven makes him believe that he
soiled his bed. [He puts dog dvmg under the cover Tla, Tic, Tlrf; dung K 9,
Ne 9, Nu ap; he chews rotten cedar bark and makes him believe that he soiled hie
bed; he says he will get moss to wipe it N6 25. He threatens to tell on Crow,
who then allows him to drink. He poiu-s out the water, which becomes a lake
Nu ap.] The owner of the water goes out to wash his blanket Tic 4, Tlrf 4.
Then he drinks and flies away with the water. His trail tnay be seen at Ata, at the
mouth (if Stikine River Tl 5 [he flies away ^vith the water N6 27].

The incident of the soiled blanket occurs in another connection in Sk 137.

652 TSIMSHIAN MYTHOLOGY [eth. ann. 31

From Bellabclla to northern Vancouver Island he uses another
trick to deceive the owner of the water.

Before going to the owner of the water, he puts ashes in his mouth Ne 5, Ne 9 [he
takes cedar bark to wipe his tongut> with Ri 5] He has the bladder of K'leg'ilbala
Ne 9 [the stijmach of a sea lion H 5] under liis blanket. He asks for water; and when
the owner does not want to let him have it, he threatens to tell on him Ne 9, K 9.
After he has taken a littla, the owner takes away the water, but he shows his dry
tongue H, Ri, Ne 5, Ne 9, K 9. He pours all the water into the bladder [blanket
N6 26] and escapes [lie takes the water in the folding canoe K 9].

When he goes to the owner of the water, he pretends to be an old man ; he is given
to eat, asks for water, and afterwards the story continues as given here H 5.

In some of the Tlingit tales the incident is introduced here explain-
ing why Raven is black.

He aUghts on a pitch tree, and Petrel makes a fire under the tree. In the smoke he
becomes black Tic 4. In the other versions Petrel tells the smoke hole of his house to
close. Raven is held there and is blackened Tla 4, T16, Tld 4.261.

In Ne 9 the owner of the water is then transformed into a bluejay.

After he has thus obtained the water, he creates the rivers.

He spits out the water and first makes Nass and Stikine Rivers; last, little brooks
Tla 4. [He spits out water, which is transformed into rivers Tic 4.259, Tlf/4.261, Kai 8;
he makes Chilkat River first Ma; he makes Qala'n, the oldest brother of the rivers;
then he makes all the rivers of Masset. Those which he made last are red Mi.] He
drops water and it becomes rivers H 5, Ri 5. He makes the rivers by urinating Ne 5,
K 9 [the Crow makes rivers in this way Nu 5; he carries some of the water all round
the world, and turns each drop into a river Nu ap].

The introduction to the myth of the creatioji of salmon (K 10) may
be mentioned here. O'^meal ordei-s the animals to make a ditch.
Then he goes to a river, drinks water, and spits it out into the ditch,
thus creating a salmon river. — In Ne Dawson 22 it is said that the
Transformer stole water. — This is probably an error.

Dawson's version is confused with the tale of the origin of the stm.

Raven becomes the lover of the daughter of the sun owner, Setlinkijash, who also
owns the water. He asks for a drink; and when the girl is asleep, he flies away with
the water basket. The water that he spills forms the rivers. Only a few drops fall
on the Haida coTintry, therefore the rivers of Queen Charlotte Islands are small Hai
Dawson.

In a few cases passages are added in which it is told why rivers run
in the way in which they run now.

He flew up Nass River and then turned back: therefore all rivers run into the sea
No 15, N6 27 [when he first makes the rivers, they run dry; then he paints them in a
circle, so that the water flows back, and /or this reason they are always full Ma]. See
also Ts 65.

A Skidegate tale belonging to this group is quite different in ty])e.

Raven and Eagle first drink sea water. Eagle, however, carries a small basket
filled with fresh water, and drinks secretly. Raven next flies out and gathers root-
sap. When Eagle tries it, he says it tastes of pitch. In the evening, while in the
house, Raven makes a fire of hemlock branches, causes the fire to collapse, and thus

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 653

frightens away Eagle, who leaves his water. Raven then carries the basket away
pursued by Eagle, and in flying along spills it out Ska.

The reference to the sap of the roots which occurs here and in
the Tsimsliiaii version Ts65, 69, suggests that we have here a story
which is closely related to another group of tales relating to the origin
of water, all of wliich are renaarkably obscure. It appears that in
some way the water was lost, and could be obtained only from the
roots of alder trees. In some cases it is not clearly stated from what
source the water was then obtained.

The Tide Woman causes the water to disappear, and Raven can find water only at
the roots of trees Ts 65. Lagobola' causes the water to disappear, and Raven can
obtain only sap of the roots of alder trees N6 17. The water running at the roots
of trees is mentioned also in Ri 5.209, Ne Dawson 23, K 9.167, Nu 5.108.

(5) GIANT OBTAINS THE GLACHEN '

(a) Origin of the Oladien (p. 65)

(10 versions: Ts 65; Ts 6.29; Na 27; N6 32; Tla 13; Tl 4.263; Ska 117; Hai Dawson
1.151 B; H ap 888; Ne 9.235. See also Kai 236; Ma 326; and Till 144)

The essential point of the story is that Raven is unable to catch
the olachen or herring, while Gull can do so. Then he obtains a fish
from Gull by means of a ruse.

This single fish is then used for inducing the owner of the olachen
or herrings to give them up. Raven smears his canoe and clothing
with the scales of the fish which is obtained from Gull, and makes
the owner of the olachen beheve that he has succeeded in obtaining
fish. This makes him disgusted, and he breaks down the barriers that
hold the fish in his house.

The details of this story are somewhat differently developed in the
various parts of the country. Among the Tlingit the ruse used by
Raven to obtain the fish from the Gull is to make Gull and another
bird quarrel.

Raven makes a stone house N [he makes a house Ts]. He sees gulls flying about Ts.

He flies to Gull, who lives at Yakutat. Gull .says he catches herring because it is
February Tl 4. [He meets Gull, and a.sks what month it is. Gull says Yadaqlo'l
(eighth month). Raven does not believe Gull, and asks him to get a herring. Since
they did not agree in regard to the month, people up to this time differ about names of
months Tla.] Gull brings a herring and swallows it Tla, Tl 4. He goes to Crane on
Nass River, and says that Gull calls him "Long-legged, long-necked fellow;" suggests
that he knock down Gull and strike his stomach with his bill. He tells Gull that
Crane speaks ill of him Tl 4. He goes to Heron, and says, "Gull calls you Big Long
Legs Always Walking Upon The Beach." He goes back to Gull, and says Heron tells
about him that he has a big stomach and gets red eyes sitting on the beach looking out
upon the ocean for something to eat. He tells Heron that he always hits men of his
size in the stomach Tla. He makes Gidl and (Cormorant quarrel Ska.

The Skidegate version confuses here the tale with the quarrel
between Raven and Cormorant (see p. 678) . He tells Cormorant that

' Including the stories Giant gambles with Gull (p. 65), Giant learns how to cook Olachen, and Giant
and the Gulls (p. 06J.

654 TSIMSHIAN MYTHOLOGY [eth. ann. 31

people make him brace himself with his tongue against the ground
when he is fighting. Thus he induces Cormorant to do the same,
bites off his tongue, makes it into an olachen.

In the Tsimshian, Nass, and Newettee versions the incident is
brought about by a quarrel between Raven and Gull, which he inten-
tionally brings about while they are gambling.

He calls Gull Na, makes gambling-sticks Ts, Na. They gamble together Tb, Na,
Ne. O'^meaJ (that is, the Raven) stakes his bear-skin blanket and loses. Then he
says he is hungry Ne. They quarrel, and he throws Gidl on his back Ts, No.

The Bellabella version is as follows :

He tells Beaver that Sea Gull is slandering him, and induces him to liit Gull's belly.
When Beaver does so, the herrings come out, and Raven eats them H ap 888.

The end is the same in all the different versions.

He steps on Gull's stomach Ts, No [the Crane or Heron strikes Gtill's stomach Tla,
T14; he points at Gull's stomach Ne 9], and the Gull vomits the olachen Ts [two
olachen No; the herring Tlo, Tl 4, Ne 9].

Here begins the second part of the story, how he uses the single
olachen to liberate the rest.

He makes a canoe of elderberry wood Ts, Na; lands in Kuwa'sk Ts. [He puts
rocks into his canoe and goes to Qadadja'n (owner of olachen, a mountain south
of Nass River) Sk; he goes to Qto'mogwa Ne 9.] He rubs the spawn of olachen
over the inside of his canoe Ts [he smears the inside of the canoe with olachen,
leaves the tails under the stern-sheets Na; he rubs the inside of his canoe with
herring roe N6; he rubs his canoe with scales of herring Tl 4; canoe and clothing
Sk, Ne 9]. He enters the chief's house, and is asked to gamble. He replies
he is too tired because he has been fishing Na [on entering he says the Tsimshian
worked hard getting olachen; they caught many canoe-loads Ts; he says he got cold
fishing Sk; tired fishing for herring Ne 9]. The Olachen chief replies, "How can
they get here? They will come four months and a half [six Na] hence" Ts [he says,
"Where should they come from?" Ne 9]. In order to convince him, Raven shows
the inside of his canoe, which is covered with spawn, and also a tail of the olachen
under the stern-sheets Ts. [The Mouse is sent to look at the canoe, and reports Ne 9;
two youths report that olachen spawn and tails are in the canoe No, N6; Qadadja'n
sits with back to fire, and sees the canoe full of slime Sk.] Then the chief calls his
sub-chiefs Burst Under The Stern Sheets, Stick To The Hot Stone, Halt Eaten By The
Goose, Dried In Olachen Box Ts [Little Captain Of The Canoe, Dry On Boxes In
Which Olachen Is Kept, Grease That Is Sticking To The Stones With Wliich The
Fish Are Boiled Na]. All agree that the fish should be liberated Ts. The chief orders
the men who stand in the corners of the house to break the corners Ts, Na [he is angry
and pulls the screens down toward the fire Sk; the chief .''ays, "Let us pull down the
room faced -ivitli boards Ne 9]. Then the Olachen (Herrings) rush out Ts, Na, Nft, Sk,
Ne9.

In the Tlingit version Tl 4, the owner of the herrings is omitted
entirely, and, instead of that, we have here an attempt on the part
of Raven to cheat a wealthy fisherman out of his property. Wlien
the fisherman sees that the canoe is covered with scales, he believes
that the fish have come, and distributes his stores.

Raven tells the fish to go up on both sides of the river Ts, Na. Therefore olachen go
up early in spring Ts. [Raven throws the stones out of the canoe, and pushes the olachen

noAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 655

in. He puts some into Nass River, and leaves a few in the canoe. Here follow,=i tlie
story of Fern Woman, which is not related to the present tale Sk.]

A remotely related incident occurs in the As'ai'yahatl story of the
Tillamook, in which As'ai'yahatl takes an icicle into the house,
which is taken for a herring, and induces the people to liberate the
herring.

(b) The Sinews of the Tomtit (p. 63)

(10 versions: Ts 63; Tlo 11; Tlfe 93; T16 103; Kai 236; Ma 320; Ma 326; M 378; Sk

255; Sk 192)

The Tlingit, Kaigani, and Masset have a story telling of the libera-
tion of the fishes which the Raven finds drifting on the ocean inclosed
.in a house or another receptacle, which he pulls ashore by means of
a magical cane. The same idea is contained in our collection in the
story of Raven hauling in the sea eggs.

Raven sees sea eggs on a mass of seaweed away out at sea. He borrows the sinews
of various animals, but all break. Finally he takes the sinew of the tomtit, which
is as thin as a spider web. He throws it out to the sea egg, and hauls in the whole
mass. For this reason the tomtit is a chief over all the animals Ts.

At the end of the story it is said that Raven kept the shell of the
sea egg. This rather suggests that he intends to use it later on to
obtain the tides (seep. 656). No reference, however, is made to the
use of the sea eggs in the version of that tale.

The corresponding Tlingit versions are as follows:

He sees something looking like a large animal far off on the ocean, with birds all
over it. He cuts a cane resembling two tentacles of the devilfish, announces that he
is going to give a feast because his mother died, and then pulls in the floating object
with his cane while the people are singing. It is a house containing sea food. The
people fill their canoes, and since that time they Icnoxo how to boil olachen Tla.

Raven At Head Of Nass River keeps all kinds of fishes in a house floating far out
at sea. Raven goes there and marries the daughter of a monster who owns the devil-
fish arm spear. He harpoons the house from which the songs are learned that are
sung in the fishing-season. The haq^oon-lino wraps itself around the house, and he
takes it ashore. Uliile doing so, he has to sing "I think so." As soon as he stops, the
house goes back T16 93.

The Masset story refers to the origin of olachen; that of the Kai-
gani, to the origin of salmon.

At Laxai'ik' there is no olachen. Raven sees half a house far out at sea. Butterfly
brings him something black, and ho pulls in the house by its means. It i.-i full of
olachen, whom he tells to go up the river Ma 326.

He sees a house called Abundant House floating in the sea near the river Guna'x".
The Salmon live in it. A man who lives on shore owns a canoe with devilfish suckers.
He borrows it and tries to pull the house in (here follows the creation of man from
leaves, see p. 663). The people are to help him. He pulls it ashore, liberates the fish,
and sends them up the rivers Kai 236.

656 TSIMSHIAN MYTHOLOGY [eth. ann. 31

The Masset version is very brief, and intelligible only in the light
of the Tlingit and Tsimshian versions here discussed.

Raven, accompanied by Butterfly, goes to the beach at Me'akim. He comes to a
large pond, goes into the water, throws his cane at great numbers of fish, and kills
them, lie tries to string the fish on a small kelp; he is ia unable to do so, and asks the
Screech Owl to help him Ma 320.

The idea that the sinews of the wren are stronger than any other
kind of fiber is repeated in a number of other stories. Here be-
longs the incident of the capture of the supernatural eel.

A number of brothers strangle their sister and fasten her to the end of a pole to use
her as bait. This is placed in front of the supernatural eel's den, but the rope of
cedar limbs gives way. Next they try a root rope, which also gives way. Finally a
Wren tells them to use sinews. They use a thin line of wren sinews, by means of
which they pull up the monster. The line stretches, cuts a rock, and finally brings .
up the monster Sk 255.

The same incident occurs in T16 103, Sk 193, and M 378. A man
tries to catch the sea monster wa'sgo, which breaks a trap made of
cedar withes. The Wren tells the hero to use his sinews. Thus the
wa'sgo is captured Sk 192.

(6) THE ORIGIN OF TIDES (p. 64)

(7 versions: Ts 64; Tla 9; T\h 120; Tl 5.313; Mft 303; Skd 128; Hal 5.308. See also H

5.2S2; 1115.215; Ne 5.175; Ne 9.229; K 5.158; K 9.493; K 10.278; K xl.88, 94; Nu

Swan> 65)

Raven puts on his blanket and flies along Ts; he travels with Eagle Hal 5 [implied
in Sk, M]. He comes to the house of the Tide Woman Ts [Qanu'q (the petrel) Tl 5;
the old man TcixusxanEgoa'i ("Low-Water Man") Hai 5; old woman who owns the
tide M; an old woman Tin, T16].

The old woman holds the tide-line Ts; sits with knees drawn up Tl 5. At that time
the tide turned only once in several days, and the people could not get sea food Ts.
Raven pulls off leaves of salal bushes and sticks spruce needles into them Sk. He
hides something rough under his blanket Hai 5. He goes to get spruce needles M.

The version Tla introduces a somewhat longer elaboration of this
incident.

Raven hides behind a point where Tide Woman lives. He sees the door that leads
to her house in the cliff. Far out at sea is a stem of kelp, which he climbs down.
He gets sea urchins at the bottom of the sea and goes back. He slits the cliff open
with his knife and goes in.

All these rough objects are to be used to deceive the owner of the
tides.

He finds the old person with his back to the fire Sk. Four times he says that he got
cold getting sea eg^s Hai 5. [In the versions T16 and M he also refers to sea eggs.
He makes noise eating sea eggs Tlo. He says that ho got cold getting something Sk.
He says he has had all the clams he needed Ts.] The old woman says he can not
have had clams Ts [diu-ing what tide did he get them? Tla; she says he is a liar Hai 5;
what is he talking about? T16; one talks of the things of the supernatiu-al beings
which are beyond his reach M; the old man said, "Did I stretch out my legs?" Sk].
He pushes her over, and she falls back [he throws dust into her eyes and mouth Ts].

' James G. Swan, The Indians or Cape Flattery, p. 65.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 657

In most of the versions he makes the owner of the tides believe that
he has gathered sea eggs.

He rubs the spruce needles down his back Sk, Hai 5 [he puts the points on the
woman's back, and she tliinks they are sea eggs M; while Raven is eating, Mink
passes, and Raven calls him; the woman does not believe Mm, and he says, "Be
quiet, or I will stick the spines into your back!" since she continues, he slits open
the cliff with his knife and sticks the points into her Tin; he threatens to put the sea-
urchin spines into her body if she does not keep quiet T16].

The tide-owner is_ surprised, and lets the tide-line go Ts [stretches out his legs M,
Sk, Hai 5; the woman promises to let the tide down Tla. As soon as the tide-line is
let go [or the legs stretch out], the tide falls. [Mink runs out and says, "The tide is
just beginning to fall." This is repeated three times Tla.] He goes to gather shell-
fish Ts [Raven and Eagle get sea eggs Sk; eatables M]. The tide-owner then promises
to let the tide turn twice a day Ts [promises to let the tide fall regularly Tla], He
asks the Eagle, "How far down is the tide?" That tide was the lowest that ever
happened T16.

Version Tib introduces here a new Flood which was predicted by
the shamans. This is not referred to in any other tale of this group.

[Because the Raven did this to the owner of the tide, when a woman gets old and can
not do much work, there are spots all over her back. He also says to Mink that his food
shall be sea urchins. The tides originated in this way Tla.]

In accordance with the distinctive character of the tale, the Ts ver-
sion tells next how the woman whose mouth and eyes had been filled
with dust asks to be healed.

The Tsimshian version joins here immediately the incident of the
loss of fresh water.

Evidently the Tide Woman makes the fresh water disappear, and asks Raven,
" How can you get water to drink?" He says, "Under the roots of alder trees."
He can not find water, because Tide Woman has dried up all the brooks and creeks.
This story is given as the reason why the tide turns twite a day Ts.

Farther to the south the legends relating to the origin of the tides
are of a quite different tyjie. The Bellabella and Rivers Inlet people
tell of a being Ya'e.xoeqoa who lives at the bottom of the sea. At
one time I\Iink kept him under water until he gave him the tides Ri 5.
The Bellabella (H 5) tell that at one time he let the sea go back, and
the Raven then caught Red Cod. His sister Halx'a' (Rook) caught
Black Cod (seep. 692).

Still farther south, among the Kwakdutl tribes, the tide is obtained
by Mink or Raven, who cut off the Wolf's tail and keep it until the
Wolf promises to give the tides (Ne 5; K 5; Ne 9.229; K 9.493; K
10; K 11.88, 94).

Swan has recorded a tide m\4h from Cape Flattery, in which the
tides are accounted for in the following manner: Raven marries the
daughter of East Wind and is given the tides as a marriage present,
after the discussion which is characteristic of Vancouver Island, as
to the amount of recession of the ebb tide.
50633°— 31 ETH— 16 42

658 TSIMSHIAN MYTHOLOGY [eth. ann. 31

(7) txa'msem makes war on the south wind (p. 79)

(10 versions: Ta 79; Ska 129; Skgl43;' Ne 5.1S6; No 9.227; Ne 10.350; K 9.494;
K 11.98; Nu 5.100; Nu Swan 92^)

In all the versions the story begins with the statement that the
wind is blowing very hard, and the animals try to obtain good
weather. Most of the tales tell of a contest with the South Wind or
the Southeast Wind. Only the version K 1 1 tells that the animals
first try to overcome the Northwest Wind.

At the request of the sea monsters, Mink goes with the animals to fight Nortliwest
Wind; the Wind discovers them, blows very hard, and their canoe is driven back K 11.

The Tsimshian version is in form very much like the Kwakiutl
version. Evidently Mr. Tate tried to imitate the style of the latter,
and for this reason the deliberations in the council of the animals
presumably occupy an important position in the tale.

It is blowing, and the people can not get food and bait for fishing; Raven's eyes are
sore on account of the smoke in the house; therefore the fish hold a meeting and
decide to make war on Southeast Wind Ts.

O'^meal and his brothers make war against the Southeast Wind ; he tells his folding
canoe to unfidd in order to accommodate all of them, and they start Ne 9, Ne 10.

Thfc people live at Bull Harbor [at MElaba'na K 9]; it is blowing all the time, and
Deer and his brothers ask O'^meal to make war on Southeast Wind Ne 10.

Mink invites his friends to make war on Southeast Wind K 11. The animals can
not get clams; they hold a council, and resolve to kill the Winds Nu 5.

The Haida version introduces here an element quite foreign to the
tale.

Raven asks the birds to accompany him; Bluejay, who offers himself, is found too
old, but he insists; then Raven pulls his head long, and thus gives it its present form
M (=Ska).

The next incident of the tale is the journey of the animals to the
Winds' house.

They resolve to borrow the canoe of the Killer \Miale, and send Red Cod to get it;
De\dlfish and HaUbut are placed in the stern of the canoe Ts, Ne 10. The Cockle
brags, saying that he will kick the Wind, and is placed, together with Red Cod, in
the bow of the canoe; Raven tells Devilfish, Halibut, and Cockle to go ashore first
when they reach the house of the Winds, and he instructs them what to do Ts.

HaUbut and Devilfi,"!h go along, and the Merman and Sea Bear are also in\'ited;
they land and make a plan ; Deer asks them to start before dark, but they can not do
so; in the night they reach the house K 11.

In one of the Haida versions Raven, after calling all the birds to accompany him,
goes to th3 Halibut people and asks them to go along; Halibut is placed in the bottom
of the canoe, and before daylight the travelers reach the Southeast Wind M (=Sko).

Quite different is the Haida introduction, in which the incident
occurs of the attempt to make a successful canoe of different kinds
of wood (see p. 822).

Raven goes to the rock from which Southeast Wind is blowing; he tries to make
canoes of various kinds of wood, but does not succeed ; he asks the birds to carry him

' A Masset version. ' James G. Swan, The Indians of Cape Flattery.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 659

there, but they are unable to do so; finally he makes a canoe of a maple tree; the rest*
of the story is not given in detail, but it is simply stated that he enslaves the Wind Sk^.

Some of the versions have here accounts of futile attempts made
by various animals.

In Ne 9, Mink, Fui Seal, and Seal try to reach the house, but they are unable to do
so on account of the smell.

Kute'na, when going with the animals to make war on Southeast Wind, finds the
door open and the wind blowing out; Southeast Wind is sitting inside, with back
turned toward the door; Mink is sent in to shut the door, but faints on account of the
smell; Raccoon, Marten, and a small bird ha^•e the same fate; Eagle takes hold of his
back, but faints Ne 5. Deer tries to enter, but is blown back when he opens the
door Ne 10.

They land on a point this side of the Wind's house; Loon, Sawbill Duck, Cormorant,
Eagle, and Fisher try to round the point, but are unable to do so on account of the
violence of the wind; Robin flies along near shore and succeeds; he enters the house,
sits down near the fire, therefore Ms breast is red; the chief orders a small fish to try,
and Kwo'tiath delivers the wrong message, saying that its eyes shall be near together,
therefore the eijes offish are elose together; while the animals are eating, the Rock Snipe
makes a noise; the chief orders them to be quiet, but Kwo'tiath delivers a wrong
message, telling them to continue making noise, therefore they do so at the present time;
the Gidl, notwithstanding its weak eyes and broken wings, rounds the point, and
the wind ceases; then the canoes are hidden in the woods Nu 5.

The Cockle enters; the Wind lies with his back toward the door; the Cockle tries
to kick him, but is unable to do so, therefore Raven breaks him Ts.

After these vam attempts to overcome the Wind — in some cases
before these attempts — the animals place themselves with a view of
catching the Wind. The Halibut lies down in front of the door (Ts,
Ne 5, Ne 9, Ne 10, K 11). This incident is used also in the story of
a war against a dangerous man Ne 10.358.

The Halibut lie down in two rows in front of the house; the birds hide behind
them Ska. Heron and Kingfisher, who are good spear-throwers, are placed at the
entrance of the house; Halibut and Skate, near the front entrance Nu 5.

Tlie final attack on Southeast Wind is given in two different forms.
In one type of tale an animal flies into his bod)', lights a fire, and the
•smoke compels the Wind to come out (see pp. 611, 687, 718, 868).

Wren (?Golden Eye) enters the Wind from behind, starts a fire in his stomach;
the Wind coughs and comes out of the house Ne 9. Golden Eye goes in, carrj'ing his
fire-drill; he finds Southeast Wind with his back turned toward the door; the Wind
has a bad odor; Golden Eye jumps into his moutli, produces fire, and makes him
cough Ne 10. Red Cod takes his fire-drill; he makes smoke in the house of the
South Wind, so that the Wind has to go out Ts.

In all these versions the tale continues, teULng how the Wind, on
coming out of the house, slips on the halibut and is caught.

In the Tsimshian version he slides into the canoe, where he is held by the Devilfish.
Raven then asks his warriors to kill him. In Ne 5 he slips and is carried into the
canoe. In Ne 9 and Ne 10 Deer is asked to kill him. In K 11 Devilfish, Sea Bear,
Merman, and Deer lie in wait for him and threaten to kill Iiim.

In other versions the attack is made in a different form.

660 TSIMSHIAN MYTHOLOGY [eth. ann. 31

In the version M (Sk^ 143) no reason is given why he comes out, but he appears
outside of the house, wearing his dancing-hat. The HaUbut throw him over with
their tails, pushing him down one after another. — In the Nootka version the house is
attacked. Those who escape behind are killed by Heron and Kingfisher. The others,
who come out in front, slip on the Halibut, and are killed by falling on the tail of
the Skate. The Weat Wind is overpowered by the Bear Nu 5.

A much distorted version from Cape Flattery has been recorded.

Mouse, Flotmder, Cuttlefish, and .Skate visit the South Wind. They find him
asleep. Cuttlefish hides under his bed, Flounder and Skate lie flat on the floor.
Mouse bites his nose. South Wind jumps up and slips on the fish, while Cuttlefish
holds liim. Then he begins to blow, and blows his tormentors home. The perspira-
tion from his exertions forms the rain, Swan.

■ After the Wind has thus been overpowered, he promises to make
good weather.

In M this is merely implied. The Tsimshian version tells that he offers alter-
nations of one fine day and one bad day, then two good days in succession, next
always summer; Raven says this is too much, and asks for four days' good weather at
a time; this is granted Ts.

The version Ne 10 is identical with the Tsimshian, probably because it served as a
model for the latter.

In Ne 9 the Wind offers that it shall be calm sometimes, then one day good weather
at a time, next always summer, then a change between summer and winter.

In Ne 5 the animals threaten t«i cut off the Wind'shead, and he promises good weather.
In the Kwakiutl version he promises first that it shall be always calm; Mink says that
is too much, and then he promises to blow not more than four days at a time K 11.

In the Nootka version he promises light winds and the tides.

The story of the war between Master Carpenter and Southeast
Wind (Skc 32) does not seem to be related to this series.

(8) ORIGIN OF FIRE (p. 63)

(20 versions: Ts 63; No 31; Tla 11; Tli83; Tl 4.263; Tl 5.314; Ma 315; Sk/135; Hai
6.31; H 5.241; BC 62; Ri 5.214; Ri MS; Ne 5.187; K 9.494; Nu 5.102 [2 versions];
Nuap 894; Nu Sproat 178; Co 5.80. See also K 5.158; Naa 5.54; Na6 5.54; Sts
5.43; Squ Hill-Tout 3.544; Chil 15; Car ' 125; Lil 301)

Giant remembers that there is fire in the village of the animals. He puts on his
Raven blanket, tries to get the fire, but the animals refiLse to give it. He sends Sea
GuU, his attendant, to advise the animals that a good-looking cliief will come to
dance. They assemble in their dancing-house Ts.

The fire-sticks are floating in a whirlpool, "the navel of the ocean;" a girl who has
a supernatural bow is told by her father to shoot them; she does so, and for this reason
her father owns the fire, which is kept biu-ning in the middle of his house Co 5.

The fire is kept on an island, Tl 4 [by Snow Owl, who lives in the far west Tl 5].
In the beginning the Wolves own the fire Nu 5, Nu ap 894. According to the Chil-
cotin version, the fire is burning in the house of one man; the owner is sitting by its
side, guarding it. The fire is in a house at the bottom of the sea; a piece of kelp goes
out from the house to the siu^ace of the sea, and sparks come out of it M. The fire
is owned by Nalibika'x Ne 5.

' Father A. G. Morice, Are the Carrier Sociology and Mythology Indigenousor Exotic? ( Trans. Boyal
Soc. Canada, vol. X, Sec. II, pp. 109 el seq.)

BOAsJ COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 661

The animals want to get the fire, therefore the bir<l Kiite'na sends out the LaE'l-
guxsta (probably a chiton) ; he takes a coal in hid mouth and wants to carry it away,
but the owner of the fire strikes him, so that it falls out Ne 5.

No'aqana wishes Masmasala'nix to get the fire; he is nnable to do so, but sends
Ermine, who takes the fixe in his mouth; he is asked where he wants to go, and can
not answer; therefore the owner strikes his face, and the fire falls down Ri 5.

In most versions Deer succeeds in getting the fire, sometimes after
the attempts of other animals have been frustrated.

Giant kills a deer, skins it, ties pitch wood to its long tail, borrows the Shark canoe,
the crew of which are Crows and Sea Gulls. He goes to the chief's house. \Mien the
people sing, he dances around the fire, puts his tail into the fire, and runs out. His
companions fly ovit. At the same time the Shark canoe leaves, and the people are
unable to catch him. He strikes the trees with his tail: therefore ivood bums, and Deer
has a short black tail Ts.

Raven skins a deer, puts on its skin, and fastens pitch wood to the tail. He goes
to tlie owner of the fire, dances around it until the tail begins to btirn. When run-
ning away, he strikes the butts of the trees, therefore the trees burn Na 31.

The Owl Q!6k' lives west of the ocean and owns the fire. Raven sends the animals
to get it. Finally he ties pitch wood to the tail of the deer, who dances around the
fire, puts the tail into it, and runs away. The deer's tail is burned, and /or this reason
the deer has a short tail Tl 5.314.

Since he can not get fire, he borrows a deer skin of a person who has bought one,
ties pitch wood to it, dances around the fire, and carries it off. Then he puts on his
own skin and flies off, carrying the fire. Therefore the deer has a short tail, and the
raven's beak is burnt Sk/.

No'aqaua shaves the legs of Deer in order to make him fast. He ties pitch
wood to Deer's tail. Deer dances around the fire and carries away the fire. He puts
the fire into the trees there. They burn Ri MS.

Sea Otter is carrying the fire on his Uiil. Deer enters Sea Otter's house wearing
his dancing-hat. He puts it into the fire and runs away K 9.

Deer puts pitch wood in his hair, ties two canoes together, and approaches the house
of the owner of fire, dancing and singing. The owner's daughter asks that he be
invited. He jumps through the snapping door of the house, lets his head sink down
over the fire, the pitch wood catches fire, and he runs away Co 5.

Chief Woodpecker sends Deer to the Wolves' house to dance, tells him to tie cedar
bairk to his tail. The animals sing, and Deer puts his tailinto the fire. The Wolves,
however, catch him and take it away. Then Chief Woodpecker sends the bird
Tsatsi'skums. The animals sing and dance; some unknown to the Wolves, who look
at the dancers, climb the rafters. They take the fire-drill, which is hidden on the
rafters, give it to Woodpecker and Kwo'tiath, who carry it away. Then the animals
give a shout and run away. At home Kwo'tiath produces fire, and bums a hole it
his cheek Nu .5.

According to another version, a chief of the Tokoa'ath owns fire and life. Chief
Woodpecker sends Deer, who has cedar bark tied around the calf of his leg. He
stands next to Otter, who sets fire to the cedar bark. When he runs away, the oivners
take the fire back. Then the Bear jumps on the rafter, breaks it, and finds the box
containing life inside. It is taken back. The people move away, and /or that reason
there is death in this world Nu 5.

The floor of the house is set with sharp spikes. Cedar bark is tied to Deer's elbows.
His feet are rubbed with stones. He jumps out of tlie smoke hole and escapes.
Then follows the Magic Flight or Obstacle myth. Deer gives the fire to Periwinkle,
who holds it in his mouth. Then follows a curious remark, stating that an eagle on a
pole in front of the house cries whenever the fire-drill of the Wolves is turned Nu ap
894.

662 TSIMSHIAN MYTHOLOGY [eth. ann.31

The fire is owned by the Cuttlefish, is carried away by Deer, who hides it in the
joint of liis hind leg, Nu Sproat 178.

Chief Kute'na sends the Deer, who puts dry wood in his hair, dances around the
fire, and then carries it away. The animals pursue him. Here the Obstacle myth
is introduced Ne 5.

No'aqaua sends the Deer to get the fire. Masmasala'nix makes his legs thin and
swift. In accordance with No'aqaua's thought, Masmasala'nix puts pitch wood on
the Deer's tail. He dances, the pitch wood catches fire, and he runs away. He
hides the fire in wood: therefore luood burns H 5, Ri 5.

In a Carrier version the people put a ceremonial headdress of pitch wood on a year-
ling caribou, and give a marmot a])ron to the muskrat. The two perform a dance in the
house of the owner of fire. Caribou ignites the shavings, but the fire is put out twice
by the chief. Meanwhile the muskrat burrows underground and takes away the fire.'

Raven is sent down by the Sun to the top of the mountain Sqtsl. He has lost the
fire-drill. He assumes the shape of a deer, runs up the mountain, and finds the fire-
drUI there BC.

In the following versions a bird takes away the fire.

Raven goes down to the bottom of the sea, and, upon his request, is given fire in a
stone tray with a cover over it. He puts the fire into a cedar: therefore the fire-drill
made of cedar gives sparks M.

Raven puts pitch wood in his hair. He and other animals dance a long time, until
the fire-owner falls asleep. Then he puts his head into the fire, flies away, and starts
fire in various spots, The woods begin to burn, and all animals escape except the
Rabbit, who burns his feet; therefore Rabbit has black spots on the soles of his feet. Since
the trees burned, ivood burns today, and fire can be obtained with the fire-drill Chil.

Raven sees fire floating on the sea. A chicken hawk who has a long bill flies out
to get it. Coming back, the bill is burned off. Raven puts the fire into white stone
and red cedar Tla. — Raven puts pitch wood to Chicken Hawk's beak before he flies
away T16. — Fire is on an island. Raven flies out and carries it away in his beak,
which is burned; the fire falls on stoiies and wood, which for this reason give fire (after
Veniaminoff) Tl 4.-^Raven flies out to the ocean, where fire is kept in a house, seizes
a brand, and lets a spark drop among wood and stones: therefore they burn. Part of his
beak is burned offJlai 6.

South of the Kwakiutl the type of stories accounting for tlio origin
of fire changes. On the Gulf of Georgia the origin of fire is accounted
for by one of the exploits of Mink, who obtains it from the Ghosts.
The type of this talc is quite analogous to the tale of the origin of
the tides as found among the Kwakiutl (see p. 657).

Mink steals the child of the chief of the Ghosts. The Ghosts try to recover it, but
are unable to overcome Mink, who returns it in exchange for the fire K 5.

Mink steals the child of the owner of fire. Before entering he causes the chief's
watchman to fall asleep, ^^'heneve^ they pass a village, Mink's grandmother pinches
the child so that it cries. The chief follows them, and is directed by the villagers,
who have heard the child crying. Mink appears dancing in front of his house, wearing
first one hat, then another. The chief does not dare to attack him, but is given the
child in exchange for the fire-drill Naa 5.

Another Nanaimo version states that the Ghosts owned the fire. When Mink reaches
his house carrying the child, and the Ghosts come to attack him, he dances, his head

' The end of this version is related to those of the Salish tribes of the interior, telling how Eagle and
Beaver obtained the fire.

EOAsJ COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 663

being covered witli bird's down. Tlxe Ghosts offer the clothing in which .they were
biu-ied, and finally give the fire-drill in exchange for the child Na6 5.

In Fraser Delta (Sts 5) this tale is combined with another one.
As in Comox, fire is first obtained by one person, and is then taken
away from him.

Beaver has obtained the fire and gives it to the Ghosts. Mink goes to the house of
the Ghosts. After a dance they want to bathe, and he goes to fetch water. He upsets
one bucket after another, so that the fires are extinguished, cuts off the head of the
Ghost chief, and runs away. The Ghosts come to recover the head. Mink has ten
houses, and dances on the top of each in another kind of dress. The Ghosts offer
blankets, bows, and arrows in exchange for the head, ^\'hen Mink's grandmother
refuses all these. Ghosts and trees weep. This is rain. Finally they exchange the
head for the fire-drill.

In a LUlooet version Raven and his servants, — Worm, Flea, Louse, and Little Louse, —
after obtaining daylight, set out to get fire. The servants' canoes are swamped, and
they borrow Gull's canoe. After going do^vTLstream for four days, they come to the
people who own the fire. They deliberate who is to steal their child, and Worm tun-
nels to the cradle and takes it. The sea animals go in pursuit, but can not find them.
Only a small fish sticks to their paddles, but he, too, has to give up. The child's
mother produces rain by weeping. Finally they try four times to ransom the child.
The last time it is given up in exchange for fire Lil 301.

The Kwakiutl have the tale of the theft of the Wolf's tail in a form
similar to those here discussed. The Wolf, however, is the owner of
the tides (see p. 657).

HUl-Tout has recorded a simUar legend, which accounts, however,
for the origin of rain.

There is no rain because the owner of rain keeps his house closed. Raven goes out
with Flea, Louse, and Mouse, and all their relatives. Raven sends in his companions,
who creep through cracks in the boards. They keep the people awake, and in the
morning Raven goes in and carries away the daughter of Rain Owner. When the
latter awakes, he pursues them. Rain is falling, biit his own canoe remains dry.
The child is returned in exchange for a regular rainfall Squ Hill-Tout 3. .544.
■ In Ne Dawson 22 it is said that the Transformer stole the fire. This is probably
an error. In Hai Dawson 1.151 B the origin of fire is confused with the origin of
daylight.

(9) STONE AND ELDERBERRY BUSH (p. 62)

(8 versions: Ts 62; Ts 5.278; No 72; Tlo 18; T16 81; Tl 5.319; Kai 236; Ma 319. See

also Ri 5.214; Kai 238)

Txa'msEm meets Stone and Elderberry Bush on Nass River. They are quarreling.
Stone says, "If I .give birth first, people will live a long time; if you give birth first,
they will live a short time." Txa'msEm touches Elderberry Bush, who then gives
birth first. For this reason people die early Ts, Ts 5, N [the nails on fingers and toes
show what our shin ivould have fceen if Stone had given birth first Ts 5. The Nass version
is not connected with the Raven legend.]

Raven At Head Of Nass River tries to make men out of rocks and leaves. The
work on rocks is slow; on leaves, rapid. Therefore he makes man of leaves, and they
die quicily. If they had been made of rock, they would not die T16.

Raven makes man out of leaves, therefore he dies like leaves and flowers in the/all.
Because he made a new generation in this way, he must have changed all the previous
people into stones Tlo.

664 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Raven ifiakes human beings of stone, bone, soil, and wood successively. He blows
on them: they come to life, but die again. Then he makes man of grass, and he
lives: therefore people die Tl 5.

He asks the Btones to get up and help him; they can not stand up. He sayB,
"Remain stones! " Then he tells the grass and salmonberry bushes to get up and help
him; they do so, and they become human beings: therefore people die M.

Ho asks the stones to get up and help him; they move, but can not stand; then he
tells them they shall always lie down; then he shakes a maple {h'.as) tree; the leaves
drop down, arise, and become human beings: therefore people die Kai 236.

The following two incidents are presumably related to the story of
Stone and Elderberry, although they show a closer relation to the
numerous stories of the interior relating to the introduction of death
through a controversy between two animals.

N6a;;aua and Masmasala'nix desire to be immortal. A small bird wishes to build
its nest in their grave. They agree that they will die, but revive after four days.
The bird is not satisfied, and they agree that they will die and not revive. After
death they go up to the sky. The people mourn for them, and they return in the
form of drops of blood, which the women inhale and they are reborn Ri 5.214.

Related to this is a brief mcident told m a Kaigani story:

When Raven first makes human beings, he ordains that they shall be immortal.
Wren, however, who lives underneath graves, objects, because he will have no
place in which to live. Therefore Raven makes man mortal to give the bird a ])lace
to build its nest and to call Kai 238.

The tales explaining how death is brought into this world, Ntl Teit
3.329, 330; Lil 356; Quin 111; Wish 115; Coos 43; Takelma 99; also
K 10.106 — do not belong here.

(10) RAVEN PAINTS THE BHIDS

(11 versions: Tk 6; Ska 127; Skc 128; BC 5.241; Nea 9.233; Ne6 9.287; Co 5.64;
Fraser Delta [ChilliwackJ Hill-Tout; ■ Kath 44; Quin 92; Chippewayan 7.350)

In some of the versions of the Raven tale an incident is found in
which it is told that Raven painted all the birds, while in others the
origin of certain birds is explained by particular incidents.

In the TUngit version the painting of the birds is made part of the story of the
killing of the salmon (No. 19 of list, p. 5GS). After Raven has killed the salmon, he
sends the birds to get leaves. When they bring leaves from near by, he tells them
they are not clean. He sends them across two mountains. Meanwhile he roasts the
salmon, eats it, and puts the bones back into the ground. When the birds come
back, all the salmon is gone. Then the birds dress. Bluejay'a hair is tied up.
Another bird has a braid tied into his hair Tla.

In the Skidegate version Skc it is said that he decked out the birds when he first
started. All the birds were in his house, which was crowded. For this reason the
birds that were in the most crowded parts of the house have thin heads. He refuses
to decorate two birds, which go to Master Carpenter and are made the most beautiful
of all.

In Ska there is a particular account of the reason why the eagle has peculiar nos-
trils. Raven induces the animals to throw sea eggs and abalone shells at him, and

' Report of the British Association for the Advancement of Science, 1902 (Belfast), p. 368.

BOASl COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 665

then pierces their noses. Eagle makes him tired, and for this reason he pierces his
nose without taking any pains.

Among the Xewettce we find a somewhat elaborate accomit of the
painting of the birds.

After O'^mea! has obtained the tides from the Wolves, the birds go down to the
beach to gather sea food. Then O'^meiil paints the birds. After he is through with
most of them, he rubs coal over the raven, clay over the sea gull. At this time the
tide rushes in; and those who could not escape become sea birds, the others become
land birds Nea. The version Neh is more elaborate. O'^meal invites all the people
to his house and paints them for two days. Then he asks his brothers to continue
with this work while he goes out to burn the bottom of his canoe, in preparation of
war against the fishes. After his brothers have painted the birds for one day, they
call him, saying that they are tired. Raven is in a hurry, and rubs some with coal,
others with clay. This is the origin of the black and white birds. Then Fern is told
to dress up and to act as dance-leader. Meanwhile his canoe is biirned. He becomes
angry, and requests Deer to call all the people, whom he orders to scatter all over the
world.

In the Bellacoola version the four servants of the deities, Masmasala'nix and his
brothers, paint the birds, who live in the sky. Raven wants to be painted first, but
is not satisfied with the colors given to him. Finally the deities become tired and
make him black BC 5.241.

The Comox tell that the Transformer painted all the birds; that Raven wanted to
be made very beautiful. Finally he makes the deity tired, who paints him black Co
5.64.

In the same way the raven is made black by the Chippewayan hero D^ne, because
the colors given to him do not satisfy him.

The Bellacoola and Comox versions differ from the others, in so far
as they account for the black color of the raven. Nevertheless, in
the Newettee version, O'^meal, who takes the place of the northern
raven, paints the raven, so that there is a certain relation between
this Newettee version and that of the' Bellacoola and Comox.

The Cliilliwack tale recorded by Hill-Tout differs considerably from
the others.

During a famine the men desert women and children, make a weir, and catch
some salmon. A boy ties salmon roe to his leg and informs his mother of what has
happened. The women thereupon beat tlieir husbands' beds and call upon the
Transformer XExii'ls to transform the men. The feathers and paint of the men fly
towards them, and they are painted and transformed into birds, Chilliwack 368.

In connection with this tale might be mentioned the Chinook
account of the painting of the birds (Kath 44).

A shining copper appears at sea and is harpooned. It is cut up and distributed.
The birds are given the blood, which they put on their heads. Some are painted
green, others white, others black. Bluejay is given the best part; but when he
shows oft his beauty, Clam takes it away from him and jumps into the water. Then
Bluejay is painted with the refuse.

An analogous story is told by the Quinault.

A beautiful duck appears. It is shot by two girls. The feathers are distributed
among the people. This gives rise to the bright feathers, crests, and patches in the
plumage of the birds. Bluejay is rolled about in the feathers left over, Quin 92.

666 TSIMSHIAN MYTHOLOGY [eth. ann. 31

(11) txa'msem and lagobola' (p. 68)

(6 versions: TsGS; N6 16; Tin 10; Tl 4.260; Kai 8.235; Co 5.77 [cited respectively Ts,
N6, Tla, Tl 4, Kai 8, Co 5])

Raven travels with Oyster Catcher (Kai 8) and goes to visit Chief Eagle, called here
GAno'g Kai 8. [He meets Petrel (GrAno'g) Tla, Tl 4; he meets Lagobola' Ts, N; the
Raven P'a goes shooting birds with his three son^, and the Gull Ha'iom is shooting
birds at the same time; the Gull kills many, Raven none Co 5.] Raven lands just
below GrAno'g's house Kai 8. He asks him, "How long have you lived? " Tl 4, Kai 8
["Where are you from?" Tla]. The other replies, "Since the livers of the sea began
to float" Tl 4, Kai 8 (that is, since the first death by drowning in the sea Kai 8).

Mr. Louis Shotridge informs me that the Tlingit phrase in question is " tctil h&yi-
lluqk!" dak ciil hic-dji kat qiixdziti;" ' i. e., "our under milky water's edge was yet
to drift out, when I existed." He interprets this as meaning that Raven claimed to
have existed before the first run of olachen, and that he refers to the fact that during
the olachen run the water generally turns milky. He states that another version has
"L!ux!k!"" instead of "l!uqk!"." This would mean " our post under (us) was yet to
decay when I existed," referring to the post supposed to support the world.

Raven replies that he existed before the world was made (Tl 4, Kai 8), and that
therefore he is older Kai 8. [Ravensays, "My family is older than yours" Co 5. In the
Tsim.shian and Nass versions there is no quarrel of this kind; it is merely stated that
they go in opposite directions around an island or that they are out hunting together.]
Then GAno'g [Lagobola' Ts, N] takes off his hat and pushes Raven's canoe off. A
fog arises Tla, Tl 4, Kai 8 [Gull shakes his mountain-goat blanket and a fog arises
Co 5], then Raven calls him brother-in-law Tla. He says, "You are older than I am"
Kai 8 [he says, "You are more powerful than I am" Tl 4; he says, "Yoiu- family is
older than mine " Co 5; he begs him to gather in the fog Ts, N]. Then the other puts
on the hat again, and the fog disappears Ts, Tla, Tl 4, Kai 8 [he gathers the fog in the
hat N].

The Comox version adds at the end that he meets his eldest son
after the fog had disappeared, but he docs not recognize him. This
incident seems to be related to, the end of the Sqeyo'l incident (see
p. 708).

The version Tla ends with the following form. Raven asks Petrel
to let the hat go into the' world. Therefore it is Tcnoivn. that when sea-
fog comes out of an open space in the woods and goes hach, tlie weather
will he good.

The discussion between Raven and his rival regarding the nobility
of their families recurs in Raven's quarrel with Deer (see p. 704).

(12) raven carves salmon out of various kinds of wood

(4 versions: BC 5.242; Ri 5.209; Ri MS; Ne 5.174)

Among the tribes of central British Columbia one of the incidents
of the origin of the salmon tells about the fish being carved out of
wood. Generally the attempt is unsuccessful, and the real salmon
is later on obtained by an expedition to the country of the Salmon.

In Rivers Inlet it is told that K!wek!waxa'we^ went to No'xunts. He requests the
Grouse to carve salmon of cedar wood. He complies; but the skin and the bones of
the fish are tough, because they are made of wood Ri 5.

' The grave accent (') indicates low tone; the acute accent ('), high tone.

BOAS] COMPABATIVE STUDY OF TSIMSHIAN MYTHOLOGY 667

The Bellacoola tell that Masmasala'nix carved the salmon, which, however, was
unable to swim, because it had no soul. Then the Raven is sent to get the eoul of
the salmon, which he obtains in the Salmon country BC 5.242.

Another Rivers Inlet tale (Ri MS) is quite similar to the Bellacoola version.
Raven makes a salmon trap; and when he does not catch anything, he carves a
salmon of alder wood. It can not swim straight, because it has no bones on the
nose. Then follows the story of how he obtains the bone.

In the Newettee version, O'^meat is said to have carved a wooden fish, which he
throws into the water. Instead of going up the river, as ordered, the fish goes out to
sea and becomes a halibut. Next he tries the blossom of a salmonberry bush, which,
however, also turns and becomes a red cod Ne 5.174.

(13) RAVEN MARRIES THE DEAB TWIN

(6 versions: Ri 5.209; Ri MS; Ne 5.174; Ne 9.217; K 9.491; K 10.323)

After his failure to carve the salmon out of wood or to make it out
of other materials, Raven tries to revive a twin woman. The idea
underlying this incident is that twins have power over the salmon.
This version is found among the Kwakiutl tribes from Vancouver
Island north to Rivers Inlet. I have not obtained it from the Bella-
coola. The tale is very uniform in all the versions that have been
recorded.

K!wek!waxa'we« Ri 5, K 9 [He'maskas^o Ri MS; O'^meal Ne 5, Ne 9], goes to the
graves and asks whether there is a grave of twins [the graves direct him to another
grave farther back; this is repeated three times Ne 9, K 9]. He hears a voice from
one of the graves, saying, "I used to be a salmon." He opens the grave, finds the
body of a woman, which he washes with the water of life [four times Ri MSJ. She
rubs her eyes as though she had been asleep. He takes her home. She receives the
name Omag'i^ga. He asks her to create salmon. She asks for a mat and gull feathers,
swims in the river, which at once is full of salmon Ri 5. The woman sits down near
the water, and puts her little finger into the river. At once there is a salmon going
up the river. Raven roasts it Ri MS. The woman sends him for salt water. He
brings a shell full of water. She washes in it, and a salmon is in the shell, which she
requests him to throw into the river. He orders his brother, Me'mg"umlEmps, to
take it to the river. The next day the same is repeated and four salmon are in the
shell. Then he builds a salmon weir and catches fish Ne 5. She asks for water to
wash her hands in, and then orders the water to be poured out into the river. At
once a salmon jumps up. The following day there are two salmon. They increase
in numbers, and the people make a salmon weir Ne 9. The woman asks him to
collect fern roots, to strip off the leaves and throw them into the water at Osto'^wa,
near Kingcombe Inlet. At once salmon are jumping in the river, and go into the
salmon trap. Deer's salmon trap is not made in the right way, and is so full that it
floats away K 9.

The fullest version of this incident has been recorded from the
Na'klwax'da^x". As in the last version, the incident is located at
Osto'^wa.

O'^meal asks his brothers to dig a ditch. He drinks some water, and lets it run out
on a prairie. It runs down the ditch and forms a lake and a river. He inquires of
his aunt Star Woman how to make salmon, and she tells him to look for a grave of
twins. Then he questions the graves, as before, and they direct him to one con-

668 TSIMSHIAN MYTHOLOGY [ eth. aun. 31

taining the bodies of twins. He sprinkles the remains with water of life, marriea
the woman, and asks her to create the salmon. He requests his brothers to make a
salmon weir. While her husband is away, the woman asks Deer to fetch water. She
puts her little finger into it, and a spring salmon is in the bucket, which they roast
and eat. On his return he notices that his brothers look well content. He asks his
wife again to create salmon. When Deer laughs, he notices a piece of salmon meat
in his teeth. He sends for a baicket of water, and his wife puts two fingers into it.
At once there are two salmon in the bucket. He asks her to step into the river, and
salmon begin to jump, and the salmon traps are full K 10.

All these versions continue with the story of the offended Salmon
Woman (see No. 14, p. 568).

(14) txa'msem and the salmon woman (p. 76)

(19 versions: Ts 76; N6 32; [Tla 14]; T16 108; Tl 6.31; M6 303; Mc 330; Ska 126;
BC 94; BC 5.246; Ri 5.209; Ri MS; Ne 5.174; K 5.159; K 9.491; K 10.329; Chil 18;
Sha 637; Sh6 743)

Raven goes out spearing. It is foggy. When the fog clears away, a beautiful woman
is sitting in the bow of his canoe. He wishes to marry her, and she tells him that .''he
is Bright-Cloud Woman, the Salmon. They go home Ts.

Raven marries the daughter of Fog Over The Salmon Tlfe. Raven makes a woman
called Suwa's his sister M6 [he Lives with his sister Sawa's Mc; Siwa's Ska]. He
sees something in the water, and a salmon comes into his ca.'oe. This i=almon is
Salmon Woman [he marries Cloud Woman Ska]. He takes her to his sister, who gives
them clams to eat. Salmon Woman's cliild cries for hunger Mc.

Raven catches a spring salmon (sdml), which is traasformed into a woman. She
promises to marry him if he will never look at another woman BC 5.

Mink asks the Salmon to marry him K 5.

Diffex'ent from the preceding is another Bellacoola version, in
which it is told that Raven goes with liis sister to the Sahnon country
in his canoe Tupa'nk'L.

Before they land, his sisters make holes in the Salmon peoples' canoe by pullii^
out the knots. After he has been made welcome, he asks the chief's daughter to help
carry food into the canoe; and when she steps into the water, he takes her aboard.
The sisters strike the sides of the canoe, and it goes off BC 94. This passage is parallel
to visits to the country across the ocean, that occm frequently in tales of the middle
part of British Columbia.

A special form of introduction is the tale of Raven's marriage to
the dead twin, that has just been discussed (No. 13, p. 667).

After Raven has obtained the Salmon Woman, he proceeds to
request her to make the salmon. In two versions the woman declines
to do so, but, when her husband is away, produces salmon and gives
them to the rest of the people. For the sake of completeness, I give
here all the versions of tliis incident, although some of them have
been discussed before.

The woman makes salmon, and tells her sister-in-law to hide all the bones. Raven
goes to work on his canoe without knowing that there are any salmon. The Salmon
Woman warns her sister-in-law not to leave any fragments between her child's teeth.

BOAS] COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 669

She is not careful; and when Raven comes back, he discovers the salmon between the
child's teeth Mc.

O'^meal cornea back, and notices that all the people look happy, ^\'hen Deer
laughs, he finds the remains of salmon between his teeth. Thus he learns that his
wife fed the people K 10.

In most versions the woman at once proceeds to produce salmon
at the behest of her husband.

He asks Salmon Woman to cause salmon to appear in the brooks. In the morning
she puts her toes into the water, and at once spring salmon jump. Then she calls her
husband. On the following morning she goes into the water up to her knees, and
it is full of silver salmon Ts.

In winter the Salmon Woman makes a basket and washes her hands in it. At once
a salmon is in it, which the people cook and eat. The house comes to be full of
salmon T16.

She cooks something in a pan, and it becomes a salmon. This she gives to the
people to eat. Later on she creates a salmon in a dish of water, and salmon begin to
run in the river Mc.

In Ska it is simply stated that salmon appear. In Bt' 5 there is also no statement
telling how the salmon were produced.

He asks Salmon Woman to get salmon. She asks for a mat and gull feathers, swims
about in the river, and salmon appear. She is called O'magi^ga Ri 5.

Raven asks Salmon Woman to make salmon. She puts her little finger into the
water, and salmon appear. On the following morning she washes two fingers, and
mdte salmon appear. Then he asks her to put her hands into the water, and finally
she sits in the water, and they have plenty of salmon Ri MS.

She asks for sea water, which is brought in a shell. She washes in it, and a salmon
is there, which Raven gives to his brother. He throws it into the river. The next
day the same is repeated, and there are four salmon. Then a weir is built Ne 5.

The people are starving. Then the woman asks for water, throws the pickings
from her teeth into it, and they become salmon. She asks Mink to boil it, because
she can not boil her own flesh. She orders the people to throw the bones into the
fire. Upon Mink's request, she pulls her hair four times through the water against
the current, and it is f\ill of salmon K 5.

O'^meal asks the woman to make salmon. The people make a salmon trap. The
woman puts her little finger first into her mouth, then into a kettle of water, and a
salmon is in it. They throw the bones into the fixe. Next the woman sends for
water, and puts two fingers into it. There are two spring salmon in it. He asks the
woman to go into the river, and she says the river will then be drj'. When she steps
into the water, it is full of salmon K 10.

She tells him to throw fern leaves into the water, and salmon appear, which go into
the salmon trap K 9.

This last version is evidently an aberrant type. The production of
fish from leaves appears in other connections in Kwakiutl mythology.

Wlien the sahnon have thus been created, Raven and his people
catch them and dry them.

Deer, when building his weir, disobeys his brother Raven, and catches only one
fish Ne 5.

In a few versions there is introduced here an incident telling how
the Salmon Woman makes her husband beautiful. She combs his

670 TSIMSHIAN MYTHOLOGY [bth. ann. 31

hail', which becomes blond and long, and she makes his skin white
and beautiful (see also Ts 185, Sk 354).

She combs his hair, which becomes blond, and makes his skin soft and white. Next
a story that does not belong to this tale is introduced here: Raven leaves the salmon
in the canoe, and asks his eye to watch over it; thus he loses his eye. When he
comes back home, the Salmon Woman washes his eye-socket, and at once ho has
a new eye Ts.

The woman has long hair, and Raven asks her to make his hair long too; she replies
that the salmon will become entangled in his hair, and refuses; he insists, and she
pulls it long, first down to the shoulders, then down to his waist, and finally she makes
it as long as her own BC 94.

She washes his head, and his hair becomes long; she combs and pulls his hair until
it is as loi^ as her own; then Raven ties it up in a knot at one side of his head Ri MS.

When the house is full of salmon. Raven becomes proud. One
day, when the salmon catch in his hair, he scolds them. Thus he
insults his wife, who disappears with all the fish.

One day Raven dresses up, and his wife combs him. As he goes out, the backbone
of a spring salmon catches his hair. He throws it into the corner of the house, saying,
"You come from the body of a naked woman and catch my hair! '' Then his ^vife is
ashamed ; and when the same happens in the evening, the woman calls her tribe, and
all leave the house Ts.

One day Raven goes home and beats his wife, and she leaves with all the salmon
T16.

He strikes her shoulder with a piece of dried salmon, and she disappears in the
water with all the fish; he asks his father-in-law to send her back, but is refused T16.

The salmon pull at his forehead; and he says, "WTiy to goodness is there so much
salmon? " Then the woman goes away into the sea, and the salmon follow her Mc.

In the smoke-house salmon stick in Ms hair; he scolds them, and at once she tells
the dog salmon to swim away; a box of salmon roe on which his sister is sitting is the
only food left in the house Ska.

Going out, Raven moves his head about to show off his hair; the salmon become
entangled in it; on entering, the same happens; he becomes angry and throws them
down; then the woman jimips into the water, followed by all the salmon BC 94.

■\Mien he is starting a fire, the salmon become entangled in his hair; he scolds them,
and the woman who had been taken from the grave dies again; at the same time the
salmon disappear Ri .5.

He puts up the salmon, and they catch in his hair; he scolds them, saying that
they belong to the Ghosts; when liis wife becomes angrj', he excuses himself, saying
that he spoke kindly to them; however, she whistles and disappears with the salmon
Ri MS.

He dries the salmon. WTien one catches his hair, he gets impatient, and says,
"How heavy are the bodies of the dead!" His wife is offended, and disappears with
all the salmon Ne 5.

Mink becomes proud and beats his wife; the salmon catch in his hair; he scolds
them, and woman and salmon disappear K .5.

Great Inventor gets fuel; the salmon catch in liis hair, and he scolds them, saying
that they come from the dead ; at once the woman is tran.sf ormed into foam, and the
salmon disappear; Great Inventor tries in vain to call her back K 9.

O'^meal becomes proud; the backbone of the spring salmon catches in his hair; he
scolds it, saying that it comes from the Ghosts; this happens repeatedly, and Salmon
Woman calls the salmon and goes back with them K 10.

BOAS] COMPABATIVE STUDY OF TSIMSHIAN MYTHOLOGY 671

One of the Bellacoola versions, in which the Sahnon Woman makes
the condition that he is not to look at another woman, continues in
accordance with this incident. After four days Raven looks at a
pretty girl, and at once his wife goes away with all the salmon BC
5.246.

At the time when the woman disappears, his long hair also disappears Ts, N6, Ri MS.
In the versions T16 and Ts it is also stated that when Raven tries to hold his wife, his
hand passes through her body, because she is like a cloud. The same idea is inti-
mated in K 9, where it is said that she is transformed into foam.

In two versions another incident is introduced which tends to
explain the departure of his ^vifc. He has bad luck in gambling, and
accuses her of being faithless.

Raven clubs the salmon, and Salmon Woman carries them up; he goes to get wood
for smoking the salmon, and in the evening the woman gives him to eat; then Raven
becomes proud because he is rich. When Raven has bad luck in gambling, ho speaks
angrily to his wife. He is gambling with a Stump, and his wife observes him;
when he comes home, he scolds her, saying that he has had luck because she was not
true to him Ts.

In Tl G it is simply said that he gambles with a Stump while his wife is putting up
the salmon.

We have a short version from Nass River (N6 32) which contains
merely the statement that he visits a chieftainess, throws away the
salmon, and becomes ugly, but obviously this is the same story.

Another Masset version is also evidently considerably distorted.

Raven gets salmon for his sister, which she dries; finally he says, "I wonder how
Suwas (his sister) happens to have such a great plenty of food!" he uses the wrong
words; the salmon come to life and go back M6.

Related to this story is also a Chilcotin story.

Raven gathers dried salmon, and fills skins with grease; be transforms roots into
men and lets them dance; a salmon strikes his head, and he throws it out of doors;
then all the salmon come to life and run away; Ravon and the men whom he made
try to kill them, but they are too slippery CMl 18.

The Shuswap versions are related to the Chilcotin forms.

After Coyote has introduced the salmon, he gives a feast; and while he is practicing
his dance, his hair is caught in the gills of some of the drying salmon. He gets angry,
pulls the fish down, and throws them into the river. Immediately all the salmon
come to life and swim away Sha, Sh5. The version Sh6 closes with Coyote's state-
ment that he is going to boil the drying-poles and splitting-boards, and that he will
have fish soup.

(15) RAVEN ABDUCTS THE DAUGHTER OF THE SALMON CHIEF

(9 versions: BC 94; BC 5.242 [2 versions]; Ri 5.210; Ri MS; Ne 5.175; Ne 9.217;
K 9.169; K 10.330; [Chil 16]. See also Tl 12, 116)

In the region from the Bellacoola south to the Kwakiutl, including
the Chilcotin, Raven finally succeeds in obtaining the salmon by
abducting the daughter of the Salmon chief.

672 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

The Bellacoola version BC 5 takes up this incident at the moment when Masmas-
ala'nix had carved the salmon which is unable to swim. Raven sets out in his
canoe with his four sisters. When he reaches the village of the Salmon chief, his
sisters hide in the woods, and in the evening they gnaw holes in the Salmon's canoes.
On the following day they are invited to a feast. After the feast Raven asks the
chief's daughter to carry provisions aboard. There the Raven seizes her and carries
her away. The canoes of the Salmon founder, and Raven reaches NulIe'1, where he
throws the girl into the river K'!lat. Since that time there are many salmon in the
river.

According to another version. Raven steals the salmon's soul from the house of the
Salmon chief and hides it under his tongue. The chief, however, notices it, and
takes it back. After that. Raven takes the salmon in a manner that is not told in
detail. The same version is recorded in BC 94, in which it is said that he trios to
marry the daughter of the Sockeye Salmon, and that his canoe moves when his sisters
strike its sides with their hands.

Among the Rivers Inlet tribe, the Newettee and Kwakiutl, the
incident follows Raven's failure to obtain salmon from his twin wife.

The Rivers Inlet version Ri 5 tells that he goes with his sister, Haliotis Woman.
His canoe reaches the country of the Salmon chief in one day. K!wek!waxa'we^
hides the canoe near the village, and his sister makes holes in the canoes. When
they enter the house, the chief orders his four daughters to swim in the sea.' They
return, each carrying a salmon. The guests are ordered to throw the bones into the
fire. Suddenly the nose of one of the girls begins to bleed. This is due to the fact
that K!wek!waxa'wc^ has hidden a bone in his mouth. It is taken away from him,
and the girl is cured. Raven pretends to be angry and leaves the house. One of
his mats is left in the house, and the Salmon chief sends after him, telling him that
he has forgotten the mat. The Salmon chief's daughter takes it down and walks down
to the canoe in order to deliver it. Then K !wek! waxa'we^ seizes her and escapes. The
salmon canoes founder. Only a few continue the pursuit. K!wek!waxa'we^ throws
hismats into the water, and the pursuing Salmon quarrel over them. K!wek!waxa'we^
returns to Wanuk, the large river at the head of Rivers Inlet.

In another Rivers Inlet version (Ri ilS) the incident of the visit to the Salmon
chief and the attempted theft of the bone of the Salmon's nose by He'mask'as'o is
placed before his attempt to revive the twin woman.

In the Newettee version Ne 5, the Salmon Woman is said to be the daughter of
the Killer- Whale chief. O'^meal dips his paddle into the water twice, and the canoe
goes straight to the chief's house. He finds the slave of Killer WTiale engaged in
cutting down a tree, and gains his good-will in the manner discussed on p. 844, where
this incident forms part of the GunaxnesEmga'd story. O'^meal hides in a log;
and when the Salmon Girl carries the wood in. he embraces her. She throws away
the piece of wood, takes it up again, and this is repeated four times. Then he
marries her. The next morning, when Killer Whale returns from hunting, O'^meiil
is scared, puts on his raven blanket, and sits down on the totem-pole in front of the
house. He is invited in. He offers the chief, who is very stou_t, to remove his
stoutness. The chief is afraid, but finally is induced to siilimit. O'^meal cuts him
open and kills him. In the same way he kills his brothers. Then he takes the
young woman and returns home. The people of the Killer Whale pursue him, but
are unable to overtake him. When near his home, he transforms his pursuers, the
Salmon, and tells them to go each to a particular river. A small fish that continues
the pursuit is transformed, and its eyes are placed very close together.

I See a discussion of this incident on pp. 698, 773.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 673

Another version of the same tale has Ijeen recorded in Ne 9. He goes to abduct
the wife of the Killer ^^'hale. His younger brothers accompany him. '^'hen he
reaches the house of the chief, he meets a slave. Wlien the Killer A\Tiale returns,
O'^meiil hides in the house post. O'^meal's brothers are called in, and the chief says
that they are very pretty. O'^meiil offers to remove the chief's stoutness; and when
the chief is afraid, O'^meiil tells Bufiiehead Duck, one of his brothers, to lie down.
He cuts him open, and lets Harlequin Duck get up from under a mat in his place, so
that the Killer 'VMiale believes that his stoutness has been removed. He then kills
the Killer MTiales' and takes away the chief's wife, the daughter of the Salmon
chief, ^^^len he gets near land, he tells the salmon to go to the different rivers.

The Kwakiutl ver.'^ion K 9 is not connected with the story of the re\dving of the
twin woman. After Raven has made the salmon, he goes with his tribe under water
to the Salmon country. A\Tien they reach the chief's house, K!wek!waxa'we^ pre-
pares a tree so that the Salmon chief's slave should try to cut it down. Then follows
the story of the slave, as before. The girl's father discovers Klweklwaxa'we^ in his
daughter's room and calls him down. He tries to kill him on the death-bringing
settee, which is set with squid bone.^ 9.173 (see p. 799). K!wek!waxa'we- overcomes
this test by putting a sandstone on his back. The chieftainess sends her daughters
to play in the water, and they become sockeye salmon.^ The guests are asked to
throw the clothing of the girls into the water. K!wek!waxa'we- retains the collar-
bone, which he hides behind his ear. The bones are thrown into the water, and
the girls reappear, but one has no blanket-pin. Then follows the story of the killing
of the parents of Salmon Woman (9.175) as told in Ne 9. The Salmon follow their
chieftainess; and when they approach the land, Deer jumps into the Salmon canoes,
breaks them, and the people become salmon, which are sent up the rivers.

The fullest version has been recorded from the Na'klwaxda'x" K 10. O'^meal
goes with his brothers to marry the daughter of Killer Whale. Before starting, he
takes aboard some ocher. stones, lime, and charcoal. UTien near the chief's house,
he hides these on shore. He meets the slave of Killer Whale, who is about to cut
down a tree. Here follows the same incident that has been referred to before. He
asks the slave to put the fagot in which he is hidden on top of the fire. The girl car-
ries in this log, and he embraces her. This is repeated four times, and every time she
throws away the log. "WTien put on top of the fire, he scatters it, and, without being
seen, enters the room of the chief's daughter. The girl asks him who he is, and, upon
learning his name, she says that her father, who is absent, wants her to marry him.
After four days the Killer Whale comes back, finds O'^meiil, and calls him to the
center of the house. He is told to call his friends, who launch their canoe and go to
the village. The chief asks his attendants to drive a stake into the floor of the house,
to which Corneal is tied. A fire is made in order to burn him, but O'^meal hides in
the stake. The following day he is tied to two stakes, but escapes again (see p. 806).
Killer \Miale sends his attendants to kill seals for a feast. After the seals have
been brought in, he tells O'^meiil that they will get stones for boiling seals. These
stones are found only in Knight Inlet and on Skeena River. Killer Whale is to go
north; O'-mfal, south. The chief wants to see who will be back first. O'^meai takes
the ocher, lime, and charcoal, goes aboard the canoe, and becomes a Killer Whale. He
spouts alternately red, white, black, and white and red mixed. He goes to his canoe
and gets the stones which he has brought along. The people see that the stones are
really from Knight Inlet. In the evening the Killer \Miale chief comes back. Next
follows the tale how the stoutness is removed from the Killer Whales. Bufflehead
Duck and Harlequin Duck are used to induce the Killer ^Tiale to submit (see
p. 762). Then O'^meal takes the young woman home. They are pursued by dolphins.
O'^meai becomes frightened and throws his wife overboard 10.330 et seq.

I See p. 762. : See pp. 698, 773.

50633"— 31 ETH— 16 43

674 TSIMSHIAN MYTHOLOGY [eth. ann. 31

The story as told here differs from the preceding ones in that this
attempt also was unsuccessful. The salmon is eventually obtained
in the following manner:

O'^meal and his brothers make war on Salmon Maker. They go aboard the folding
canoe and go westward. They reach the house of the Salmon, who clubs four boys,
who are at once transformed into salmon (see pp. 698, 773). These are given to the
guests, who are requested to gather the bones and throw them into the water. Deer
hides a bone from the chest in his head-ring: therefore, when the boys revive, one of
them has no blanket-pin. The Salmon children are playing outside. The visitors
take them aboard and carry them away. They are pursued by the Salmon. When
near the coast, Deer jumps from one canoe of the pursuers into another and breaks
them; the salmon jump into the water and go up the rivers K 10.

The story of the cutting-open of the Killer Wliale has a parallel in the Chilcotin
tale of Raven and Tutq. The latter is the lover of Raven's wife. Raven searches
for him in order to kill him. Tutq claims to have a longer canoe than Raven; and
when they are comparing sizes, he seizes Raven's wife and paddles away. He
makes a fog, in which Raven loses his way. Raven learns from his paddle the
whereabouts of his wife, and goes in pursuit with Marten and Fisher, who climb
about in the trees. Raven tells the people that they are able to do so because they
have no intestines. The people submit to being cut open and die Chil 16.

In a Tlingit tale Raven makes the Killer WTiales believe that his friends have
canes driven into their heads. They try to have the same done to themselves and
are killed Tl 12, 116.

(16) RAVEN GETS THE SOH-

(2 versions: Ne .5.173; Ne 9.223)

It seems that this incident is confined to the region around the
northern part of Vancouver Island.' There is little doubt that it is
related to the bruaging-up of the soil which plays such a prominent
part in the mythology of the Indians of the Northern Plains.

(17) ORIGIN OF THE MONTHS

In most cases this incident does not belong to the Kaven tale. It
will be found discussed on p. 728.

(18) RAVEN IS MADE VORACIOUS

This incident has been discussed on p. 636.

(19) TXA'mSEM AND THE, STEELHEAD SALMON (p. 67)

(a) Raven Catches the Steelhead Salmon

(13 versions: Ts67; Ts 5.277;^ N6 52; Tin 5; T16 85; Tl 4.264; M5 298; M 347; Ska

112; Ne 5.176; Ne 9.213; K 9.141; Co 5.73 [cited respectively Ts, Ts 5, Ni, Tla,

T16, etc.]) (See also Nez Perc^;^ Lil 325.)

Raven finds a piece of jade with a design representing a human head. He puts
eagle down on it and places it in the ground Tla.

He sees a steelhead salmon jumping in the sea Ts, N6, M 347 [spring salmon Tla,
M6, Ska; a king salmon TI6; a salmon Tl 4, Ne 5, Ne 9, K 9, Co 5]. [Instead of

1 See also p. 641. The story is found also on Columbia River (Kath 24) and in California. It is, how-
ever, essentially an Athapascan and eastern myth (see G. A. Dorsey and A. L. Kroeber, Traditions of
the Arapaho, p. 20, note).

2 The story is only implied in this passage.

3 Herbert J. .Spinden, Myths of the Nez Pcrc^ Indians (Journal of American Folk-Lore, vol. .xxi, 190S,
p. 18).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 675

Raven, a man M 347, Greedy One Xe 9, O'^meaJ Ne 5, Mink K 9, Co 5, is supposed to
do this.] He kicks the rock four times, making four holes, one over another, and calls
the Salmon to jump against his heart. Ho falls down when hit, and the Salmon escapes.
The fourth time the Salmon falls into the hole, and Raven kills him Ts, N6, M5.

Raven builds several stone walls in the sea, and finally catches the Salmon Ska;
he says to the Salmon, "Ahaiya', strike my heart with your head!" M5, M 347; he
calls, saying, " Hayu'!" The first time the Salmon jumps in the tide ripple, then
outside the kelp, among the kelp, landward from the kelp, near the rocks, on the
rocks, then Mink sits on him and catches him K 9. In Sk 11 the Salmon also shout,
"Wyo!" (Seep. 775.)

Raven is in the company of his nephews the Crows, and invites the Salmon to
play with him. The Salmon refuses and jumps against Raven's stomach. Then
Raven makes holes and flies away. The Salmon jiunps from one into another, and
is killed Tl 4.

Mink says he wants to play with the Salmon, and calls him four times Co 5; he
tells the Salmon that Jade is calling him a thing with dirty filthy back and gills, and
makes the two quarrel Tla.

In the Tlingit version, before killing him, he pretends that he has to go inland to
defecate. He tells the Salmon to wait, brings back a celery stalk, with which he
kills him. Because Raven made thi Jade talk to the Salmon, people have since made
stone axes, picks, spears, out of it Tla.

He claims to be sick, asks the Salmon to jump over him, and clubs him Ne 5, Ne 9.

It is curious to note that a version of tliis story occurs in Idaho,
quite apart from the other regions m which it has been recorded.

Coyote is hungry and calls the Salmon. He tries to cover him with his blanket , but
the Salmon tears it. Advised by his supernatural helpers, he makes a hole. The
Salmon swims into it and he clubs it, Nez Perce.

The following Lillooet tale probably belongs here:

A boy says to a salmon that if he were a salmon, he would jump on the ground.
The salmon wants to show that he can jtimp, and is caught Lil 325.

After having killed the salmon, he does not know how to cook it.
His excrements tell him to steam it in a hole Ts, N&.

(b) The Stump Eats the Salmon
(2 versions: N6 54; M6 299. See also Na 67; H 5.233)

While he is steaming the salmon, a stump lies near the hole, and Raven makes fun
of it. ^\^lile he goes to get skunk-cabbage leaves, which are to ser\-e as dishes, the
Stump sits down on the hole and eats the salmon. Raven comes back and moves
the stump, but finds his salmon gone N5, M6. (A similar incident is introduced in
Na 66 ; he eats seals, makes fun of a stump, which then takes away the seal in the same
manner as told in the Salmon storj' and in the story of how Raven killed the deer
H 5.233. See also p. 705.)

This incident is related to the stealing of food, discussed on p. 676.

In the Tlingit version he takes all kinds of birds as Ms servants. ^^Tien about to
cook the salmon, he sends them to get skunk-cabbage leaves, to be used in a hole in
which he intends to steam it. ^\^len they bring them, he refuses them because they
have been soiled by his wife. [In Tl 4 he says that he has cremated his wife at that

676 TSIMSHIAN MYTHOLOGY [eth. axn. 31

place.] He sends them back over two inountaiiLs to get clean leaves, ^^^lile they are
away, he cooks the salmon, eats it, and puts the bones back. He cooks the "navel"
of the salmon separately. ^Tien the birds return, he says he himself has been over two
mountains. They dig up the salmon, and find it all gone. [WTiile the birds are away,
he eats the salmon and puts the tails into the ground. He plants sticks in the ground
and goes to sleep. When the Crows return, he claims that they have eaten it, throws
a.shes over them, and mahes them black Tl 4.] This version is not very consistent,
because Raven eats the salmon and cheats the Crows, while in most of the tales he
himself is cheated. There is no mention of the blackening of Crow in Tla, but the
incident is followed immediately by the painting of birds (see p. 664). The two
versions Tl 4 and Tlo, however, corroborate each other.

M6 simply states that a stump of a tree sat on it, so that he could not eat it.

White Crows gather over the salmon which was cooking in the hole; he sends them
for dishes; they bring first miissel shells, then clamshells and other kinds of shells;
then he himself goes to get dishes, and meanwhile the Crows eat the salmon; the
ground is covered with their excrement; Raven ordains that they shall be black Ts.

After the salmon has been killed, Raven calls the Crows to help him; he steams it
on hot stones; then he goes to sleep with his back to the fire; and meanwhile the Crows
eat the salmon, put some between his teeth, and, when he awakes, they tell him
that he has eaten it; then he spits in the Crows' faces, and says, "Future people shall
not see you flying about looking as you do now;" thus they became black Ska.

(d) Raven's Feast

(2 versions: Tl 5.277; Ne 5.176)

Raven teases the animals, and gives some of them their present form. The Squirrel
rubs off his eyebrows. The Thrush goes so near the fire that his stomach is burned
black. Bluejay takes hold of a piece of salmon which Raven is about to take away
from liim. For this reason he becomes angry, takes hold of his hair, thus forming ike
crest of the bluejay Ne 5. The version Ne 9.213 does not contain this incident.

The version Tl 5.277 is quite similar. One of the guests sits so near the fire that
his cheeks become red, and he is transformed into a bird. The Sqidrrel rubs off his
eyebrows, and Raven tears out Cormorant's tongue when he tries to eat of the fish.

In Nu ap 934 we find a tale of Raven teasing the animals and stealing their food.

I suspect that the Newettee version may not be quite correctly
placed. It was told by a half-blood Indian, the daughter of a Tlin-
git woman who as a young child had lived on Nass River, and grew
up and lived among the Kwakiutl. It may therefore well be that
wo have here a mixtm-e of the Tlingit and Kwakiutl versions.

(e) The Salmon is Stolen

(4versions: K9.143; Co 5.74; Lil325; Nez Perc6 Spinden 18. See also Na 30, N6 35,

M 348)

In the Nass version this story is attached to that of the origin of
the olachen. Raven talks to the Gulls, who eat his olachon Na, N6.

A^Tiile Mink is roasting the salmon, he sings, "^Mio will eat his eyes, his head, his
roe? " Then he goes to sleep. The Wolves steal the salmon, rub it over his teeth, and
when, on waking, he finds some salmon eggs in his teeth, he thinks ho has eaten it
himself Co 5.

In K 9 Mink borrows his mother's fish-knife, pretending that he wants to cut a piece
of kelp. He roasts the salmon with the head attached to the backbone. He becomes
drowsy and asks the trees to take care of it. Children who are sitting on the trees
come down and steal the fish. They rub some of its blood over Mink's mouth, and
pull out his musk-bag. (Here foUows the story of the children playing ball with
Mink's musk-bag, which may be compared with No. 38, p. 706.)

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 677

The Masset version treats of a man who secretly observes the
cookuig food and who then eats it M 34S.

In the Nez Perc6 version Coyote goes to sleep while the salmon is cooking. The ani-
mals steal it, and cut oft flesh from his body, which they put on the fire. The Ant
tells him that he is eating his own flesh. In return he steals the eggs that the
animals are roasting, and gives them their present form.

The boy goes to sleep while the salmon is roasting. Boys smear his moutli with
fat and nm a stick into his anus Lil 325.

Tliis is a common incident in the folk-lore of the Plains Indians.

(20, 20a) WHY CROW AND KAVEN ARE BLACK

(a) Crows or Gulls are Blackened
(4 versions: Na 30; N5 .34; Ska 113; Tl 4.265. See also Tla 5; T16 85; M6 299)
There are a number of single stories accounting for the colors of
specific liirds.

The gulls are eating Giant's (TxamsEm's) olachen. He throws them into the fire
place, and ever since that time the lips of their wings have been blach Na 30, N6 34.

After having killed the spring salmon, he roasts it and lies down on his back to
sleep. The Crows steal the salmon and put some of the meat between his teeth.
When he sees that it is gone, the Crows maintain that he has eaten it himself, show-
ing him the pieces of salmon between his teeth. Thereupon he spits into their faces
and says that Ihey shall be black Ska 113 (see under 19c, p. 676).

The TKngit version Tl 4.265 is evidently identical with the preceding. After
having killed the salmon, he sends his nephews the Crows to get leaves, which he
intends to use as dishes. He tells them to go across two mountains because his wife
has been burned near by. Meanwhile he eats the salmon, puts sticks into the
ground, and goes to sleep. A\'hen his nephews come back to call him, he claims that
they have eaten the salmon. He throws ashes upon them, and they become black (see
under 19c, p. 676).

As stated before, the Tlingit version Tla 5 introduces here the painting of the birds
in place of the blackening of the crows. In another Tlingit version (T16) no mention
is made of the painting of the birds. It is merely stated that he took all kinds of
birds for his servants, and through these it was found out that he was Raven.

Some of the versions which tell of the theft of the sprmg salmon
which lias been killed by Kaven do not contam this element. The
Masset version M5 simply tells how the stump lays itself over the
salmon that is being steamed in a hole and takes it away.

(b) Raven is Caught in the Smol-e Hole
(5 versions: Tla 4; Tl 4. 261; Tl 6.28; also Nt 64; Tl 5.314. See also Quin 92; Wish 99)
In a number of stories it is told how Raven became black by
being caught in a smoke hole.

In the version Tla 4, Tl 4.261, and Tl 6, Petrel, whose water Raven has stolen,
orders his smoke hole to catch him. He was white up to that time, but the smoke
blackened him (see p. 736rf, 2).

Smoke Hole orders the door and the smoke hole to close, and Txii'msEm is caught
and smoked. He puts his voice in a bluff, where it forms an echo that scolds the
chief, who becomes ashamed and lets Raven go, who holds alder bark in his mouth,
the juice of which looks like blood. It is not stated in this version that he is made
black by the smoke, but it is implied N6 64.

678 TSIMSHIAN MYTHOLOGY [eth. amn.31

One Tlingit version accounts for the blackness of Raven in a different way. He
marries the daughter of Woodpecker, who owns a large supply of gum or pitch.
He puts his finger in, intending to steal it, and can not get it oft. Then he is
smoked, thrown into a box, his eyes are closed with pitch, and he is thrown into the
sea. The gulls void on him and throw fat over him until he is able to get off. In
this manner he becomes black Tl 5.

A Wishram story has the following account of Crow's black color.

Crow catches a salmon, which is stolen by Bald Eagle. Crow asks tor a gill. Eagle
strikes Crow with it, and thus blackens Mm. His own head becomes white, Wish 99.
In a Quinault tale Crow's dress is burnt when his house catches fire Quin 92.

(21) TXa'mSEM and cormorant (p. 92)

(15 versions: Ts 92; Ts 5.277; N6 43; Tla 7; Tl 4.266; Tl 5.317; M6 300; Ska 117;
Sk/134; BC 5.244; Ne 5.176; Ne 9.215; K 10.291; Nu ap 902; Nu Sproat> 181)

The story how Cormorant lost his voice appears in two different
types. One of these is connected with the story of Raven going
fishing with Cormorant and Grizzly Bear. The other one is isolated.
In the former case, Cormorant's tongue is pulled out by Raven in
order to prevent him from telling how Raven had killed Grizzly Bear.
In the other form, he is made dumb in order to enable Raven to steal
his hahbut without his telling on him. The tale appears in connec-
tion with the Grizzly Bear story among the Tlingit and Newettee,
while it appears as an isolated story in the versions collected among
the other tribes.

In one Tlingit version Raven goes out with Bear and Cormorant. After he has
killed the Bear, he says to Cormorant that a louse is coming down the side of his head .
He puts it on Cormorant's tongue, whicli he then pulls out. Then Cormorant finds
himself unable to tell about the murder of the Bear. Raven tells him to speak, but
he only gabbles. He says, " That is how Cormorant shall speak." Then he puts the
Bear's body behind a point and goes ashore Tla.

In another Tlingit version the Cormorant incident appears in the same connection.
Cormorant wants to tell the Bear's wives that the Bear has been killed, and asks
Raven ashore. After they have landed. Raven tells him about the louse. Cormo-
rant asks to have it put in his hand; but Raven says, "No, it bit you, bite it also!"
Then he tears out Cormorant's tongue and asks him to speak. He says then, "That
is the way yowc ancestors spoke." The story continues here, telling how Raven gave
the halibut bladders to the Bear's wives, and how he killed them Tl 4.

In one of the Newettee versions the story appears in the same connection. First
Raven kills the spring salmon, then he gives the animals the colors that they have
at the present time, and next he goes halibut fishing with Cormorant and Bear.
Raven catches many, Cormorant two, the Bear none. He causes Cormorant to kill
the Bear; but the incident of tearing out Cormorant's tongue is not mentioned, evi-
dently because the story is not fully told Ne 5. That it is known in this region is
shown by the fact that it reappears in another New>ttee version.

After killing the spring salmon, he puts it on as a belt and goes halibut fishing with
Bear, Cormorant, and Gum. Then he kills Bear. He puts the louse on Cormorant's
tongue, pulls it out, and Cormorant can only say "u'IeIeIe!" Ne 9.

Cormorant appears in his own canoe while Raven is killing Bear. Cormorant asks
for some of the gum that Raven is chewing. He pretends to want to put it into
Cormorant's mouth, and tears out his tongue Nu ap.

1 Scenes and Studies of Savage Life, London, 1868.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 679

A misunderstood version of tliis tale, in which Loon is substituted
for Cormorant, is told by Sproat (Nu Sproat 181).

The Bellacoola version seems to be a somewhat confused account
of the Bear and Cormorant incident.

Raven goes fishing for halibut with eormorant, each in his own canoe. Cormorant
catches many, Raven only one small fish. He says to Cormorant that he caught
many, and tells him that he has been using his tongue for bait. Thereupon Cormo-
rant cuts off his own tongue, and Raven steals his fish BC 5.244.

The self-mutilation evidently does not belong in this storv, but has
been transferred from the Bear story.

While it is characteristic of these versions that Kaven, on account
of the use he makes of the salmon tail, is successful, in the other group
of tales Cormorant is always successful. Raven unsuccessful.

Raven's sister, Loon, has married Cormorant, who is a good fisherman. Raven goes
out fishing with him, and catches nothing. He says, "There is a big louse on your
head." catches it, and then he says, "It bit you, now bite it also! " He makes Cor-
morant put out his tongue, which he tears out. TVhen he makes him speak. Cormo-
rant can say only "Wute." Raven says, "That is the way your uncles used to speak."
Then he causes Beai to fall on his knifs; and after he gets back, he induces his sister
to cut the backs of her hands, and kills her also Tl 5.

Cormorant marries Siwa's. When they go fishing, he catches much halibut ; Raven,
only one small one. He says to Cormorant, who is in the bow of the canoe, "Let me
see what is on your tongue! " Cormorant opens his mouth, and Raven pulls out the
tongue: therefore Cormorant has no voice. Then he turns the heads of all the halibut
toward himself, and only one small one toward Cormorant. A\'hen they get home. Cor-
morant motions to his wife to take the halibut, and Raven explains that he wants the
head of a big one. He saj's, "His voice left him while we were fishing " Sk/.

In this tale the incident of the louse is omitted. In all probability this is inten-
tional on the part of the narrator.

Raven \'isits Cormorant and his wife, who possess much halibut. Before daybreak
they start, each in his own canoe, with a mat on his knee. Cormorant catches many
halibut. Raven nothing. Cormorant offers to give Raven some of his halibut; but
Raven declines to take them and asks him to go ashore. There he catches a louse,
pulls out Cormorant's tongue, who then can not speak. He goes back. Cormorant lies
in the bow of his canoe, covered with a mat. Raven says, "He caught nothing, there-
fore he put the hook in his mouth and pulled out his own tongue . ' ' Cormorant explains
by signs what has happened. Then the people strike and scratch Raven, peck out his
eyes, and he flies off. There/ore the cormorant is black and can not speah Ts 93.

The Nass River version is quite similar to the last one. Raven sees much halibut
in Cormorant's house, and goes fishing with him. "WTien he catches the louse. Cor-
morant asks him to put it overboard. Raven pretends that this will bring bad luck,
pulls out Cormorant's tongue, so that he can say only ' ' Gogogo!' ' After coming home.
Raven says that Chief Cormorant fainted and lost his speech. Cormorant tries to tell
the people that he caught halibut N6.

The Masset version is almost identical with the preceding ones. Raven -visits
Cormorant and his wife. They go fishing, and Cormorant catches many halibut.
Then Raven takes his louse, puts it on Cormorant's tongue, which he pulls out. Then
Raven takes the halibut for himself, '\\lien they go ashore. Cormorant points at
them, trying to tell them they are his, but he can not do so Mb.

The Kwakiutl version has a somewhat different introduction. Great Inventor
gambles with Cormorant, who wins. Since Great Inventor has continued bad luck,
Cormorant wishes to stop. Great Inventor, however, insists that they continue.

680 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Finally he borrows Cormorant's blanket, and before daylight they go fishing, Raven
steeruig the boat. Cormorant catches many halibut. Raven none. The heads of all
the halibut are directed toward Cormorant. Raven asks him to go ashore. There
he louses him and tears out his tongue. Then he turns all the hahbut the other way
and explains to the people why Cormorant can not speak K 10.

There are two versions the forms of which are presumably due to
misunderstanding, but which refer to the same tale. In one it is told
that the Sea Gull and the Cormorant quarrel. Raven tells Cormorant
that when fighting he presses himself against the ground with his
tongue. Thereupon he bites off Cormorant's tongue and transforms
it into an olachen. This incident takes the place of the character-
istic part of the tale of the origin of the olachen, when a bird pushes
Sea Gull's stomach and causes him to vomit an olachen or herring (see
p. 653). It has probably been inserted here by mistake Ska.

In the version Ts 5 it is told that dming a feast Raven gave Cor-
morant salmon to taste, and then tore out his tongue. While this
tale fits in very well with other tales of Raven's feast, during which
he teases the animals and gives them their present form, this is the
only version in which the Cormorant is introduced in this connection.
The version was told by a half-blood woman who had been away
from her home in Alaska for a great many years.

There is a remarkable analogue of this story in the Old World.
W. Grube' translates (from P. Chimkevitch) a story of the Gold of
Amur River.

A cannibal ogre visits two orphan sisters. He induces one of them to put her head
on his lap. He louses her, ])retends to find a louse, which he wants to put on her
tongue. When she opens her mouth, he tears out the tongue and thus kills her.

More distantly related is the tearing-out of the tongue of the
Raven by means of a thread, which occurs in Chukchee and Koryak^
tales.

Raven marries two Wolf girls. They ask him to show his tongue, which they tie
with sinews.^ The Seals treat Raven's daughter in the same manner.

(22) txa'msem kills grizzly bear (p. 87)

(9 versions: Ts87; N65C; Tla6; T14.265; T15.317; M6311; Ne.j.l76; Ne9.215; Nu
ap 900. See also Sk/133; Sh 752; Kutenai 87 <)

In a number of cases the tale of how Raven killed the Bear is con-
nected with the story of the Spring Salmon and of the Cormorant.
In these cases it would appear that Raven kills the Spring Salmon
in order to be enabled to kill the Bear by deception.

Raven visits Bear and his two wives. Their house is full of provisions. He asks
Rear to go halibut fishing with him. Bear says he has no bait, and Raven maintains
that then they will cut bait from their own bodies. Raven goes secretly to catch a

' W. Grabe, Das Schamanentum bei den Golden (Globus, LXXI, p. 92, 1897).

= W. Jochclson. The Koryak, p. 153.

s W. Bogoras, The Folk-Lore of Northeaslern Asia (American Anthropologist, N. s., vol. 4, p. 044, 1902).

< Franz Boas, Kutenai Tales (Bulletin 39 of the Bureau of American Ethnology, p. S7).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 681

cohoe3 salmon, and cuts off its tail (this is here substituted for the connection with
the Spring Salmon storj' which occurs in the other versions). When they go fishing,
Raven pretends to cut bait off his own belly (e\'idently hia testicles'), showing the
piece of salmon which he holds in front of his body. He urges Bear to do the same.
^V'hen Bear does so, and feels that he is dying, he rushes at Kaven and tries to kill
him, but dies before he can get at him Ts.

The Nass River version is practically the same, with the sole exception that Raven
gives Bear his own knife to cut himself, and that when Bear attacks him he jumps
overboard and clings to the bow of the canoe from underneath. It is also said that
Bear has only one wife N6.

The Tlingit tale opens with the spring-salmon incident. \ATien the bhds steal part
of the spring salmon, they dress themselves; that is, they take their present form.
Raven carries along the belly of the salmon and visits Bear and his wife. He calls
him his aunt's son. Before entering the house he buries the salmon behind the point.
Here is introduced the Bungling Host incident, the Bear lotting grease drip from
his body in order to treat Raven (see p. G96) . On inquiry, Bear says that he does not
know of any haliljut fishing-ground. Raven knows one, and in\-ites Bear to go fishing.
Before they start Raven gets his salmon and steers the canoe. He tells Bear how to
take sights in order to locate the fishing-ground. Raven catches many halibut, and
Bear asks him what kind of bait he is using. Raven says he cut off his testicles, and
Bear wants to do the same. Raven shaq)ens his knife and tells Bear to put his scrotum
on the thwart. Raven then cuts it, and the dying Bear falls into the water (here
follows the Cormorant tale Tla, see p. 678).

In another Tlingit version the order of events is reversed, evident!}'
erroneously.

Raven goes with Bear and Cormorant halibut fishing. He makes Cormorant dumb
and causes the Bear to fall on his knife Tl 5.

Bear has two wives. Raven goes fishing with Bear and Cormorant. Bear has no
bait. Then they make a fish-line of spruce twigs. Raven uses the salmon which he
had killed and which he had hidden under his blanket to bait his hook. He tells
the Bear that the bait is taken from his testicles, gives him his own sharp knife, and
causes him to kill himself (here follows the tearing-out of Cormorant's tongue) Tl 4.

Raven goes fishing with Bear, and Bear asks him what kind of bait he shall use.
Raven says he gets much because he uses "other things" as bait Mb.

Raven goes fishing with Bear and Cormorant. He uses as bait the salmon which
he has caught, and catches many, but Bear none. Upon inquiry, he tells Bear that
he uses his testicles as bait. He con^onces him by holding the salmon in front of his
body, and induces him to allow Cormorant to cut him also. Thus the Bear is killed
Ne5.

Raven goes fishing with Cormorant, Bear, and Pitch. Grizzly Bear says he uses
squid as bait, but Raven tells him to use his own testicles. In order to convince him,
he shows the salmon, which looks like a wound. The Bear cuts himself and dies
(the Cormorant story does not follow heie") Ne 9.

Raven goes fishing with Bear and tells him that tne halibut bite because he uses
hib privates as bait. Thus he induces Bear to let him cut off his privates. Bear
dies. Here follows the Cormorant incident. Then he eats the Bear and says that a
halibut pulled him overboard Nu ap 900.

After the Idlling of the Bear follows the account of the death of
the Bear's -wife or ^\ives. This is missing in the Ne and Nu versions.

He tells the women that theii- husband has fainted, and that in order to re\'ive him
they must swallow red-hot stones. He tells them to open their mouths and close their
eyes. He throws in the red-hot stones. They tumble about, and he kills them Ts.

682 TSIMSHIAN MYTHOLOGY [Bth. ANN. 31

In the Nass version there is only one wife, and he tells her that she must swallow
red-hot stones in order to secure good luck for her husband, who has not caught any-
thing N6.

In a Tlingit version it is told somewhat fully how he lands, takes the halibut out
of his boat, and tells his father's sister (that is, the Bear's wife) to take out the stomachs
and roast them. Meanwhile he cooks some stomachs and fills them with red-hot
stones. Then he asks the woman to wash her hands and to come and oat. At this
moment Cormorant tries to speak to her, but she does not understand; and Kaven
says, "People always swallow whole the food I give them." When the Bear Woman
asks for her husband, he tells her that he had not caught anything, and that he is
sitting behind a point getting alder for new hooks. The she-bear swallows the stomach
containing the red-hot stones and feels uneasy. Then Raven sends Cormorant for
water, which begins to boil as soon as she drinks it. He tells Cormorant to run out,
and follows him. The Bear Woman tumbles about and dies. Then he skins the
two bears; and when Cormorant approaches, he slaps him behind, saying that he shall
stay on the rocks. For this reason the Cormorant can not speak, and lives on the rocks Tla.

He goes ashore, carrying the fish, and hides the Bear's body. He cuts out the
Bear's bladder; and when his sister asks for her brother-in-law the Bear, Kaven lies.
Cormorant can not speak and inform her. Then Raven heats stones and cuts the
back of the hand of his sister, so that fat drips out (this is evidently again an intro-
duction of the Bungling Host story). He wraps red-hot stones in a bladder and
swallows them. He induces his sister to do the same; and when the stones hurt her,
he tells her to drink water, which kills her Tl 5.

The last version is evident^ also somewhat confused. It is evi-
dently not the Bear's bladder which he cuts out, but the halibut
bladder; and he himself does not swallow the stones, but simply
gives them to the Bear wife, not to his own sister.

Raven gives the halibut bladders to the Bear Woman to swallow, and then causes
her to drink water. The bladders swell up and kill her Tl 4.

In tills version the red-hot stones are omitted. There is evidently
little sense in the idea that the bladders swell up and kill her.

The Masset version contains the same elements, but evidently
entirely misunderstood. The Grizzly Bear has no halibut, and
Raven gives him red-hot stones to eat, saying that then he will not
feel hungrv. Grizzly Bear swallows four stones and dies Mb. This
incident refers properly to the Grizzly-Bear Woman, not to the
Grizzly Bear liimself. I presume it is due to the fact that the nar-
rator did not want to tell the manner in which the Grizzly Bear Avas
killed.

The attempt to kill people by letting them swallow red-hot stones
occurs also in other combinations. It is one of the tests to which a
young man is subjected (Sk 221, Co 5.66, see p. 809). In a Quinault
story a monster woman is killed by first swallowing five red-hot stones
wrapped in fat and then drinking water (Quin 116). Coyote puts a
hollow tube through his body and drops five red-hot stones through
it. Thus he induces Grizzly Bear to imitate his action, and kills
him (Wish 165, Kath 149).

BOAS] COMPAKAi;iVE STUDY OF TSIMSHIAN MYTHOLOGY 683

An analogous incident is the killing of the Wolf by means of hot
food Sh 752; and the attempt to kill the Transformer by means of a
red-hot stone, Kutenai 87.

In the Slddegate Raven tale an incident analogous to the killing of Grizzly Bear
is inserted in the story of Raven offering his sister in marriage. He calls the animals
and looks at their backsides. WTien they are lean, he refuses them. He accepts Sea
Lion. Raven's sister and Sea Lion have two children. One day Raven and Sea Lion
go out fishing, and Raven wishes for all the halibut to come to liim only. Sea Lion
asks him how he secures good luck, and Raven replies that he uses parts of his body
for bait. Raven then cuts Sea Lion, kills him, and eats the fat. He goes home
wailing for liis sister's husband Sk/.

(23) txa'msem kills little pitch (p. 86)

(9 versions: Ts 86; N6 58; Tl 4.265; Mc 337; Ri MS; Ne 5.179; Ne 9.215; K 11.180;

Co 5.64)

After his ankle has been broken in the house of the Shadows, he comes to the house
of Little Pitch and his wife. The woman puts pitch on his sore ankle Ts [he reaches
the house of Pitch and his wife Nt; the Pitch people town Me]. He asks Pitch to go
fishing with him, and Pitch says that he can go fishing only before sunrise (all ■v'ersions)
[his wife always calls him before day Co 5].

In some of the versions Pitch shows some reluctance to accompany
Raven.

In Ne 5 he says that he has no hook, then no line, no club, no blanket, but Raven
lends liim his own. In Co 5 Pitch is a blind person who goes fishing red cod every
night. In K 11 the fishing-bank which they visit is named DzE'mbax'i. In Tl 4
the story is introduced by stating that Pitch has much halibut, and Raven asks
him to show him his fishing-ground. In Mc we learn of a whole town of Pitch people,
and Raven goes fishing with one of them in the dark.

Raven kills no halibut; and when Pitch desires to return when the sun rises, he
tells him to lie down in the bow of the canoe and cover himself with a mat Ts, Mc
[Pitch lies down in the bow of the canoe and is covered with a mat N6, K 11]. Then
Raven calls him from time to time, and Pitch's voice gets weaker and weaker Ts, N6,
Ne 5, Ne 9, K 11 [Pitch coughs when he gets warm, and is told to cover himself with
a mat Mc]. AVhen his voice is very weak, Raven hauls tip the line and pretends to
paddle, but puts his paddles into the water edgewise Nfc (probably also Ts). The
pitch melts and runs over the halibut, therefore these are black on one aide Ts. N6 [Tl 4
states that after Pitch's death Raven stole his pro^■isions].

In three versions the murder of Pitch is connected with the story
of the war against the Thunderbirds. Raven takes home the pitch
that is gathered in the canoe in order to calk the artificial whale that
the animals have made.

Raven wants Pitch to accompany him to make war on the Thunderbird. Pitch's
mother, however, does not want to let him go, for fear that he might melt. Next
Raven asks Frost to go along. His mother does not want to let him go, but he prom-
ises to cover him. They go out together, but both Gum and Frost melt in the sun.
Raven calls them, and their voices become weaker and weaker Ri MS.

In Ne 5 Pitch is in his own canoe, which Raven takes ashore. In
K 11 Great Inventor takes home the pitch that he has thus obtained.

In the Tsimsliian version as soon as Pitch dies, his house becomes
changed into a green spruce tree with a drop of pitch. The canoe

684 TSIMSHIAN MYTHOLOGY [bth. ANN. 31

itself becomes a spruce log. Tliis is analogous to similar incidents
that occur in the Tlingit version, in which, for instance, the Deer's
house disappears when the Deer is killed.

The version Ne 9 differs strongly from the rest. Here it is said
that Pitch is sent up a tree to get fuel; and while he is up above, a
fire is made underneath. The story is coimected with the killing of
Bear and Cormorant. It has no parallel on other parts of the coast,
and is probably an individual variant.

The killmg of Pitch is treated as a separate story among the Comox.
There Pitch is called Momhana'tc. He is a blind man who is killed
by the rays of the sun. The story then continues, telling how his
two sons make war against the Sun, and themselves become sun and
moon Co 5.

(24) FISHERMEN BREAK OFF TXa'mSEM's JAW (p. 74)

(10 versions: Ts 74; N6 50; Tla 8; T16 84; Tl 5.314; Kai 8.238; Md 338; Ska 125;

Ne 5.172; Loucheux ' 15)

This story is practically identical in all the different versions
recorded. Raven comes to the towTi of people fishing for halibut,
and wants to steal the bait of the fishermen. He dives, and eats it
off from the hooks. Eventually his beak is caught and he is pulled
up. He resists vigorously, first holding on to the bottom, and then
putting his feet against the bottom of the canoe. Finally the fisher-
men tear off his beak. They take it home, and pass it about, wonder-
ing what it may be. Meanwhile Raven goes into the woods and
makes an artificial jaw of wood or bark, or he simply goes to the vil-
lage, covering his face. He asks to be allowed to look at the beak,
too. The end of the tale has two different forms. In one case he
puts on the beak and flies away; in the other one he tells the people
firet that tlie adventure portends evil, and advises them to leave the
village, then he eats all their provisions.

Raven comes to a lar^e town; and when lie steals the bait, the people do not know
how it disappears, '^'hen caught, he holds on to the rocks at the bottom and asks
them to help him. Finally he tells his jaw to break off. • It has a long beard. The
people look at it first in the chief's house, and later on the gamblers examine it on the
beach. Raven says, "I am always doing something to myself," then goes back to
the village holding a blanket over his mouth. He looks at the jaw, causes the people
to forget it, puts it on, and flies away Ts.

The Nass version is identical with the Tsimshian version. Mr.

Tate has evidently taken the former as a model N6.

Raven sees people using fat or their bait. He dives for it. A\Tien he is caught,

the line turns fast. He kicks against the bottom of the canoe, and his nose comes off.

The people examine it, and say it mast be the nose of Gonaqade't. They ])ut eagle

down on it and hang it on the wall. Meanwhile Raven makes a nose of spruce gum,

> Frank Russell, Athabascan Myths (Journal of American FoJk-Lare, vol. xm).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 685

pulls liis hat over his face, goes to tlie toivTi, and says, "I wonder in what house are
the people who caught Gonaqade't's nose!" He is shown the nose in the chief's
house, requests to be allowed to examine it, asks the people to uncover the smoke hole,
p.uts on the nose, and flies away Tla.

'RTien eating bait, he is pulled np, puts his feet against the bottom of the canoe, and
the fishermen by joint efforts jiuU his nose off. He makes a new nose of bark covered
with pitch, goes to the village, where the people tell him that the nose is in the chief's
house. He examines it, and says that this portends that the people will come to fight.
Then he is gi\-en the nose, and the inference is that the people leave, and he eats their
provisions Tl .5.

In the version Kai 8 no details are given.

In the Masset version he eats the bait of the fishermen and then goes to their town.
He is told what is happening and expresses surprise. Another time when he does
the same, the fishermen catch liis beak. The line moves violently. He holds on to
the seaweeds at the bottom of the sea. WTien pulled up, he holds the bottom of the
canoe with his arms. Then his beak breaks off. The fishermen examine the beak,
and Raven comes, covering his face with his blanket. He says, ' ' When this happened
before, people were hardly able to save themselves." Therefore the people move
away. He eats all their food and guts the beak back in its place Mrf.

In the Skidegate vereion the whole story is expanded, and the
origin of Screech Owl's beak is inserted. In other versions this inci-
dent stands by itself (see p. 664).

The people in Ku'ndji are fishing for flounder and use salmon roe for bait. Ra\'en
assumes the shape of a flounder and steals the bait (this is evidently a rationalizing
insertion). His beak is pulled off. The gamblers hand it to and fro, examirung it.
Then Raven comes, looks at it, and says, "It is made of salmon roe." He calls
Screech Owl, pulls off his beak, puts it on himself, and gives Screech Owl another
beak Ska. .

O'^meal dives for the bait. The fishermen think that a shark has eaten it. The
chief ties a quill to his line, which Raven is unable to bite through. He is pulled up,
and puts his feet against the bottom of the canoe. Then his beak is torn off. He puts
on an artificial nose. In the form of an old woman he goes to the village and inquires
for the nose, which is in the chief's house drying over the fire. He puts it on and flies
away through the smoke hole, which is so small that he can hardly squeeze through
Ne5.

This last incident is probably suggested by the numerous tales in
which Raven flies through the smoke hole, and, being caught in it,
becomes black.

The following incident is added in the Skidegate version:

He goes again to steal bait, is caught and pulled up to the surface and given to a
child. A stick is pushed through his body and is put over the fire. WTxen his back
becomes warm, he wishes the people to leave the house, and then flies away. The
child to whom he has been given shouts, "My food is flying away, mother!" Ska.
The same story is referred to in another connection in Sk 74.

The Loucheux tale does not contain the loss of the beak, but it is merely said that
the people took liis beak away from him. He comes down the river on several rafts,
wliich he mans with what seem to be people, and by a ruse recovers his beak.

(25) THE ORIGIN OF THE BlILLHEAD (p. 7l)

(3 versions; Ts 71; N6 37; Tla 18. See also Ne 9.207; Ne 11.223; Co 5.63)

As part of the Raven cycle, this story has been recorded only among
the Tlingit, Tsimshian, and Nass. When Raven can not catch the

686 TSIMSHIAN MYTHOLOGY [eth. ann. 31

bullhead, lie makes a movement as though taking hold of it, and by
doing so squeezes its tail so that it becomes long.

In the Tlingit version he calls Sculpin his uncle's son, and sajs
that the two at one time, when going alone in a canoe, fell mto the
water. He seizes it several times, and each time the tail becomes
smaller Tla.

A somewhat similar incident occurs in the Qla'neqe^lak" tale Ne 9,
Ne 11 . He takes a shaman out of his canoe, draws out his hind end,
and transforms him into a perch (see No. 5, p. 589).

(26) txa'msem and the children (p. 75)

(a) Children Play with Blubber

(7 versions: Ta 75; N5 42; Tk 5; T16 92; M6 298; Ska 129; Hai 5.309. See ako Co 5.79)

Two different forms of this story have been recorded. In one of
them Raven steals the food of children, who play ball with it; and in
the other one he induces the animals to pelt him with sea eggs.

Children throw about pieces of whale blubber [seal blubber N6]; Raven catches
and eats it; the children do not know what becomes of it Ts.

Boys tlirow about fat; Raven catches and swallows it, and pelts the boys with dog's
manure Tla.

Children cut off pieces of fat from sea lions, seals, and porpoise, and throw them
about; Raven assumes the shape of a child, catches and eats the fat T15.

Children are playing \))al\ with seal meat Hai 5], and Raven asks to be allowed to
play with them; when they refuse, he tells them that his father and grandfather
[parents Hai 5] are out hunting, and that they will win a great deal by playing with
him; then he joins them, and catches and eats their hair-seal Skn 129 [ho catches the
seal meat and puts it into a bag Hai 5].

Crows are throwing about hair-seal; Raven asks to be allowed to play with them, is
refused, and eats it wloile they are not looking M6.

The Tsimshian and Nass River versions continue differently.

Raven asks where they get the fat. The children reply that they obtain it by
climbing trees and throwing themselves down, and that, when striking the ground,
they say, "Piles of blubber." Ra\'en tries to imitate them and hurts himself Ts, iS'6.

The Cumox have a similar story: Raven induces a man to pelt him with tallow
that Raven eats Co 5.79.

(b) Raven is Pelted with Sea Eggs

(2 versions: Ska 127; Ma 321)

The second form of the incident, telling how Raven induces the
animals to throw sea eggs at him, has been recorded only from the
Haida.

Raven calls animals, who arrive in canoes; he comes out of his house dressed shab-
bily; when he speaks, they do not understand him, but Porpoise Woman can hear
what he says; she interprets his words, saying that he wants them to fight him with
abalones and sea eggs; they throw these at him, and he eats them Ska.

The Duck people are gathering sea eggs in canoes; Raven puts mud on his clothing
and scolds them, telling them to throw sea eggs at him; they do so, the points stick
in his blanket, and he eats the sea eggs; then they beat him Ma.

BOAS] COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 687

A similar incident of Porpoise being able to hear what Raven says
and interpreting it occurs in the tales Nos. 166 and 167, p. 577
(Kai 8.234, Na 70).

(27, 28) TXA'MSEM frightens AWAY THE OWNERS OF A WHALE (p. 7l)

(a) Whale Swallows Raven

(13 versions: Tla 12; T16 91; Tl 5.315; M6 294; SWISI; Skj/ 145; Hai Dawson 1.152 B;
Ne 5.171; Nu 5.101; Coa 5.74; Co6 5.75; Cow 5.51; Esk Nelson 464. See also
U 282; pp. 611, 659, 718, 868)

The story as told in the present collection forms the second part of
the story of the whale swallowing Raven. The first part has not
been recorded among the Tsimshian.

Raven sees a whale blowing and coming up with open mouth Tla. He sees a whale
way out at sea T16. He calls to a whale, " Hahai'ya, ^\Tiale, swallow me!" M5. He
wishes a whale to swallow him Skd, Sk(7. Then he is swallowed by the whale Tl 5, M6
[he flies into the whale's mouth T16]. Dawson mentions the same story without
details. He asks the whale to swallow him Esk.

Raven and Mink meet the ^liale. Raven asks Whale to ferry them across the sea.
Then they go into his stomach through the open mouth Ne 5.

The Whale has devoured Kwo'tiath's mother. He and his brothers acquire the
ability to withstand the heat of boiling water. They tie together two canoes and
induce the WTiale to swallow them Nu 5.

Mink is catching herring with a rake. A A\Tiale is scaring away the herrings, and
Mink scolds him, saying that he has a bad smell. Then Whale swallows Mink and
his canoe Co6 5.

A mixed story, telling how Mink killed a monster obstructing Eraser River by
eating salmon inside and finally cutting the monster's heart, is told by the Thomp-
son Indians U 282.

The next part of the story tells how Raven lives in the stomach of
the Whale.

Before going in, he takes a knife and fire-making apparatus, \\liou he flies in, he
sits down at the farther end of the stomach Tla.

Raven sees the uvula of the ^\'hale, which looks like an old woman and makes a
noise whenever the Whale rises, ^^^len it moves aside, food pours in. The Raven
cooks the food and eats it Tla.

He takes along pitch wood and rocks used for making fire T1J>, and starts a fire
inside T16, Tl 5. Jlink makes a fire in the Whale's stomach and dries the herrings
that AMiale is eating Coa 5. He cooks the food that Whale eats Tib.

The Whale's inua feeds him. A lamp is kept burning by oil dripping into it from
a tube Esk.

Finally Raven cuts the Whale's heart Tla, T16. The ^\Tiale asks him not to cut
his heart. Raven pecks at it, and the WTiale feels the pain. After Raven has done
80 several times, the Whale dies Mb. Raven eats up its insides and kills it Skd, Nu.
He tears the tube from which oil drips Esk.

^Tien they are in ^^'hale's stomach. Raven pinches Mink so that he cries. The
UTiale asks why Miidc is crjdng, and Raven replies that he is hungry. The Whale
allows them to cut off some of his flesh, but warns them not to cut his heart. Imme-
diately after this Raven cuts the Whale's throat Ne 5.

^Mienever the Wliale comes up. Mink shouts, "A whale swallowed me!" therefore
the people learn about it. Whenever the Whale moves, the herrings that Mink is
drying in the ^\'hale's stomach drop down. Besides this, the stomach is hot. There-
fore Mink cuts the '^Miale's throat Co6 5.

Raven is thus imprisoned in the whale, and wishes it to drift
ashore. This happens. The people fhid the whale, cut it open, and
he fUes away.

688 TSIMSHIAN MYTHOLOGY [eth. axn. SI

Raven wishes the whale to float ashore on a sandy beach. It does so Tlo, T16, Tl 5.
He wishes it to drift ashore in front of a town Skd. After the whale has been killed,
it strands. Then Raven wishes a noble person to cut the whale T16, Skg [young
people hear a voice saying, "I wonder who will make a hole on top, so that he can
be my friend!" Tk]. Young people who find the whale report at home Tla, T16
[children playing on the beach with bow and arrow find the whale and report Tl 5].
The people come and hear the Raven's words, cut a hole into the whale from the top
Tk [he wishes somebody to cut down from the top Tl 5]. Then the people cut down
tothostomach, and Raven flies away T16, Skrf, Sk^. He fliesaway, crj-ing "X6ne'-ef"
Tla [crj'ing "Kola.'!" Tl 5; crying "Q.'one"' Tlfe]. [Raven makes a hole right over
the heart, and comes out and eats the whale Mb.] The people cut the whale, and
find the spot where Raven had made a fire inside Tla. Raven flies against the chest
of the young man who cut the whale, and the people run away Skg. The whale
lands, is cut up, and Raven flies away unobserved Esk.

Mink and Raven can not get out. WTaen the whale strands, the people ctit it up,
and notice that meat has been cut off. Raven and Mink make their escape, and the
people try out the blubber Ne 5.

The whale drifts ashore, the people cut it, and Mink, who has lost all his hair,
jumps out Co5. One of Kwotiath's brothers has lost his hair Nu.

Another Comox version and a Cowichan version diverge so much
from the ordinary type, that I shall give an abstract here connectedly.

Mink obtains bait by cutting off part of lu.s grandmother's vulva (see No. 18, p. 585;
p. 868). He calls the whale to take his hook. "When he calls the fourth time, the
whale bites. It pulls down Mink's canoe and swallows it Coa 5.

Two boys are out in a canoe. They call the whale names. \Mien they do bo the
foiu-th time, the whale swallows them. It allows them to eat of its flesh, but tells
them not to cut its stomach. The younger boy lifts the older one, who cuts the
stomach mth. his stone knife. They vnah the whale to drift ashore. The boys hear
somebody working on a canoe, and shout. The people hear them, go to the beach,
and hear the boys singing, "We are in the whale, we are almost scalded!" Their
father recognizes their voices. The people cut the whale, and the boys come out.
They have lost their hair Cow 5.

(b) Raven Steals the Whale

(8 versions: Ts 71; Tla 13; T16 91; Tl 5.316; Skrf 131; Skg 145; Ne 5.172; Esk
Nelson 465. See also Ska 12.5; BC 91; H 5.233; Nu 5.106)

Here follows the story of Raven stealing the whale that has been

carved by the people.

Raven cleans his body with rotten wood Tla [with moss, and puts lichens on his
head and face so that it looks as though he had gray hair Tl 5; he cleans himself T16].
^\^len the people have tried out the oU, he dresses up and goes to the town Tla. He
enters the village in the form of an old man Tl 5, Skg [of a one-eyed old woman Ne 5].
He pulls off the skin of an old man ' who lives at the end of the town, throws away the
bones, and enters the skin Skrf. When he sees much whale grease, he inquires how
they caught it; and when the people tell him, he says that it indicates bad luck
T1J>, Skd. He asks, "Was anything heard in the tddn"^" (his word for "whale").
Then he says, "This is an evil omen" Tla. He tells his excrements to shout; and
when they cry, he says, "Enemies are coming! " Tl 5, Ne 5. He forgets his fire-drill
in the whale. When the people find it, he tells them that it is an evil omen Esk.

The Tsimshiaii version, which is not connected with the tale of
Raven swallowed by the whale, is introduced somewhat differently.

'See No. 66, p. 606; p. S70; Skin Shifter.

lioAs] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOUY 689

A wliale has drifted ashore. Raven flies over it, turns over, and says in the Raven
language "Tuldge gag dze el ban." The people do not know what it means. On the
following day he sit.s with the gamblers, who talk about what has happened; and he
says, "I under-itand it. It means that pestilence is coming " Ts 71.

In this WBLj he induces the people to leave, and gets possession of
the whale, which he eats.

Only a few versions differ in details. In Tl r, he leaves with the other people,
joining a number of poor people in an old canoe. When out at sea, he pulls out the
calking, the canoe sinks, the people are drowned, and he flies back and takes pos-
session of the whale Tl .5. In the version Skg the people run away when the Raven
flics against the chest of the young man who cuts open the whale. He meets them,
asks them why they are running, and advises them to leave the camp, leaving every-
thing behind. Then he eats their provisions.

Kaven's method of scaring away the people is quite similar to the
one employed in the tale of the fishermen who tear off his beak
(p. 684). The same idea occurs also in the Haida tale Ska 125, tell-
ing how the Crows made a feast of cakes of the inner bark of hem-
lock mixed with cranberries. Raven is invited, but refuses to come.
Then he runs away, transforms rotten logs into ten canoes, puts in
spruce cones, which look like men, and makes the people believe that
they are going to be attacked.

A similar incident is introduced in the Bungling Host story among
the Bellacoola.

Raven is invited by the bird Mo'xmuk^t. Wlien the food is served, Raven cries,
"War, war! " rims back to his fireplace, and covers himself with ashes and frightens
the people away BC 91.

Squirrel invites the people, and Raven asks his excrements to shout. The people
are frightened, run out of the house, and Raven eats the berries with which they
were to be feasted. An old woman sees what he is doing, and tells on him H 5.

The bird Wosne'p invites the people to a feast of salmon roe. Raven is not in-
vited. He frightens the people away and eats their provisions Nu 5.106.

(29) TXA'MSEM and his slave ' (p. 72)

This story consists of four distinct parts — the incident of Raven
making for himself a slave, who does not repeat properly what he
is told to say; the tale of a visit to a chief's house, during which
Raven's slave says that Raven does not want to eat the food offered
to him; the tale of Raven pretending to die; and the tale of the death
of Raven's slave while crossing a chasm.

(a) Raven Creates a Slave, who Disobeys him.

(11 versions: Ts 72, 73; Ts .5.276; N6 39; Tl 5.314; Ma 314, 328; Mc 329; Skd 131;

K 5.159; K 9.159; K 11.131. See also U 234)

Raven makes a slave of cedar bark and puts ornaments made of cockle-shells in his

ear. The slave is told to say that he is the chief with abalone-shell ear-ornaments,

but the slave always repeats that he wears cockle-shells Ts 5.

Raven transforms rotten spruce wood into a slave, whom he calls team [this is the
Masset word for "butterfly"]. He makes ear-ornamenta of clamshells, and asks his

1 Including the story, Txa'msEm Kills His Slave (p. 73).
50633°— 31 ETH— 16 44

690 TSIMSHIAN MYTHOLOGY [eth. ann. 31

slave to announce the arrival of tte cMef with, abalone ear-ornaments. The slave
finally does so after a number of mistakes Ts. Later on they arrive at another village,
and the same is repeated Ts.

Raven wants to go to war, and makes a slave, K''ixo'm. They go to the house of
Chief X-mo'gut, who refers to Raven's scab-eating (see p. 636) N6.

Raven shakes a raspberry bush and transforms it into a slave, whom he calls
Kits'ino Tl o.

Raven eats leavings cut off from salmon, and the salmon milt hangs out of his nose.
He tells Eagle to say that a person with a weasel hanging from his nose is going about,
but Eagle shouts that it is salmon milt Skd.

Raven meets Butterfly, who sits on top of a mountain. Butterfly has a big stomach,
and offers to be Raven's servant Ma 314.

Raven travels with Butterfly. Salmon heads hang from his nose. He asks Butter-
fly to say that they are weasels, but Butterfly disobeys, and they are refused admit-
tance to the house they want to visit Mc.

This part of the story is evidently related to the Kwakiutl tale of
Mink making a slave of excrement. He has killed Land Otter, and
demands of his slave that he say he is the son of Ho'stamiJ ("'the
innumerable ones;" that is, the Ghosts).

The slave disobeys K 5.1.59. In two other versions he makes the slave out of his
musk-bag, and the same happens K 9.159, K 11.131. The same incident occurs in
the Skunk story U 234.

(6) The Slave Eats Food Offered to Raven
(7 versions: Ts 73; Ts 5.276; N6 39; Tl 5.315; Ma 314, 328; M5 296)

Here begins the second part of the story, telling how they are
invited by a chief, and how the slave pretends that Raven does not
want to eat the food offered to him.

They are asked into the house. The chief offers them berries, and Raven asks his
slave to say that he wants them. The slave, however, says that Raven does not want
them, and eat*; them alone. The same happens with salmon that is offered to him Ts 5.

They are asked into the house, given dried salmon and crabapples mixed with
oil. Again Raven says that he wants them, but the slave says he does not want
any, and eats them alone Ts, N6.

Raven is offered food, but the slave says that he does not want to eat it. The slave
alone eats, and Raven remains hungry Tl 5.

Raven asks for food, but Butterfly repeats his request, saying that he is not hungry
Mo 328.

Raven and Butterfly enter the chief's carved house. The chief's wife asks, "A^Tiat
will the chief's son eat? " and offers him black cod. Raven tells Butterfly to accept,
but Butterfly says that Raven does not know how to eat it. Finally Butterfly saya
the chief's son wishes some dried salmon, and he received binnt skins and dried
salmon. He eats it weeping. Another version is here mentioned, according to which
Butterfly, on behalf of his chief, accepts dried salmon soaked in urine. The slave
also refuses crabapples mixed with grease, dried berries, and cranberries and grease,
all of which the slave eats alone Mb.

(2 versions: Ts 73; Tl 5.315)

The third incident tells of Raven's pretended death.

He sees a house full of codfish, and tells his slave that he will pretend to die. He
says that codfish oil will drop into his eye, and that the slave is then to instruct the

EOis] COMPAEATIVE STUDY OF TSIMSHIAX MYTHOLOGY 691

people to move away. This happens. The sla\-e puts him in a grave-box, which ho
ties up firmly. Then, after the people have left, the slave eats all the best codfish,
and does not untie the box until after he ha* had enough Ts.

Raven and his slave go to another village and see stores of fish oil in the ehief's
house. Raven tells the slave that he will pretend to die. The storj' continues as
before. At night fish oil drips into his eye. All day long he rubs his eye, and in the
evening he dies. The slave sings mourning-songs, puts Raven into a box, asks
the people to tie it up, and hangs it from a rafter. The people are sent away under the
pretext that disease and misfortune will come, and the slave eats all the food. Raven
tries to get out of the box, finally breaks the rope, but there is only dry meat left for
him Tl 5.

id) Raven KiUs His Slave

(5 versions: Ts 73; N5 40; TI 5.315; M6 297; Sk/ 135. See also Tla 9; T16 107)

The story of Raven and his slave ends with the death of the latter.
They leave the house where the slave had eaten all the food and
Raven remained hungry.

They go out, and reach a canyon. Raven places the stem of a skunk-cabbage across.
WTien the slave is in the middle, the bridge breaks. He falls down, his belly bursts,
and Raven flies down and eats the contents of the stomach, taking the food with both
hands. Then he flies away Ts.

The Nass River version is the same as the last, except that a stalk of wild celery
(hok^) is placed across the canyon. After Raven has eaten, the slave rises and says
to him that Raven is eating excrement N6.

Raven travels with Butterfly. When they come to a fiord, Raven places a piece of
kelp across. Butterfly is afraid to follow. Finally, when he is in the middle of the
kelp stem, it turns, he is drowned, and the body drifts ashore. Raven eats the intes-
tines, and then buries him under stones. After that, he revives him, saying, "I
thought you were lost, and now you are asleep here " Tl 5.

Raven meets his cousin Eagle, and they travel together. Eagle eats an abundance
of berries before Raven can get there (tliis is evidently a substitute for the visit to the
chief's house). Raven puts a sharp fishbone into moss and wishes it to enter Eagle's
foot. Eagle steps on it. Raven pretends to pull it out with his teeth, but pushes it
in. Finally he pulls out the fishbone. When they come to a chasm, he puts a
grass stalk across, which he covers with moss, and which he makes look like a fallen
tree. He carries Eagle across. A\Tien in the middle, he drops him down. Eagle's
belly bm«ts. Raven flies down and eats the contents of his stomach Sk/.

They reach a canyon. Raven places a piece of kelp across. Butterfly is afraid that
it will turn. When Butterfly is in the middle, it turns, and Butterfly is drowued.
Then Raven sings, "In Raven's head toward my son! " meaning that he is mourning
him. Then he cuts Butterfly's belly and eats the contents M6.

Somewhat different from this are two Tlingit versions which are
evidently related to the story how Raven killed the Deer (see p. 703).

Raven calls various animals, and finally accepts the Deer. He travels with him.
They reach a canyon. He places a stalk of wild celery across and covers it with moss.
Raven goes across and asks Deer to follow. WTien Deer is in the middle, the bridge
breaks, and Deer's head is broken in the bottom of the canyon. Raven goes down
and says, "Shall I start at the root of his tail, at the eyes, or at the heart?" Then he
begins to eat at the anus, skinning the Deer. After this Raven pretends to be sad
and wails Tla.

A second version is the same, except that the bridge is made of a rotten stick, and
the words of Raven are not given Tib.

692 TSIMSHIAN MYTHOLOGY [eth. ANN. 3]

(30) RAVEN AND EAGLE GATHER RED AND BLACK COD

(5 versions: Tlo 17; T16 121; Skrf 128; Hai 5.309; H 5.232)

Only two short Tlingit versions of this story are available.

Raven goes with his friend CAklA'k" gatliering fish on the beach. Raven picks
up small fish like bullheads and tomcod, while his friend takes large whales. There-
fore Raven has only a small bladder filled with grease, while his friend has a whole
houseful Tin. This is followed by a story telling how he stole CAk!A'k"'s grease.
The second version (Til) is practically identical with the preceding one. His friend
"is called Caq!"k!>'.

The Haida vonsions are a little fuller. Raven catches red cod; his friend Eagle
catches black cod. Eagle's fish is very fat, while that of Raven is dry. He tells
Eagle that he is going into the woods to gather some bark, and tells him when a
stump comes, to rub its face with black cod. Eagle puts stones into the fire; and
when the stump comes, he rubs it with the red-hot stones. After a while Raven
comes back bringing bark: his face is blackened. AVhen asked, he says that some
bark had fallen on his face. In reality he had taken the form of the stump, and
Eagle had burned him Skrf.

The version Hai 5 is about the same. Raven begs Eagle for some of his black
cod; and when Eagle refuses to give him more, he tells him that he is going to get
some bark to cure his fish, and that if a log should roll down, Eagle is to grease
it. Eagle, when striking the log, says, "Do you feel it?" and the log rolls away.
When Raven comes back, he hides his face and pretends that he has hurt it. Raven
asks Eagle for a little oil to grease his face, but, instead of using it for this purpose,
he eats it. Eagle gets angry and leaves him.

The same incident is told by the Bellabella. The Master Of The Tides causes the
sea to fall, and Raven and his sister Ha'lx'a (Crow) gather fish. Raven gathers the
beautiful red cod, while Ha'lxa takes black cod. After four days the water comes
back. They roast theiir fish; and Raven finds that his are dry, while those of his
sister are fat. He eats his sister's fish and flies away H 5.

(31) txa'msem and the hunter (j). 75)

(8 versions: Ts 75; T16 114; Tl 5.319; Ma 322; Uc 333; Ud 338, 341; Skrf 132)

This tale occurs in a number of distinct forms. In the Tlingit
group it leads up to the tale of how Raven kills the seal and eats it —
an incident which is treated indei)endently among the southern tribes.

Raven assumes the form of a woman, and says he is the daughter of Sea-Gull Man.
A canoe with Killer Whales goes l)y, and she marries one of them. When the Killer
Whales come home, they tell that they brought a wife, whose name is Sister on High
Cliffs and Barked Hemlock's Daughter. The KUler Whales notice that their food is
disappearing rapidly. Eventually they find, in a box with grease, the woman's
labret, which is set with abalone shell. Raven excuses himself, saying that the
labret always goes off liy itself T16.

Parallel to this are the Haida versions. Raven takes the form of a woman and
transforms a long slender stone into a child. A canoe passes by, and she wishes one
of the hunters to marry her. AMien aboard the canoe, she tells the hunter that her
child wants hair-seal. She wishes it to become foggy. At her request they cover
her with a mat, and she eats the seal. At the same time she throws stones o\erboard,
saying that they are meat. One of the men marries her, and they give her salmon roe

BOAS] COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 693

to eat. At night she steals some, and her laljret is found in the 1)0X. She excuses
herself, saying that her labret is flapping its wings in her lip, as it always does when
it wants something that smells bad Sktf.

Raven assumes the form of a woman, and a chief's son marries her Ma.

Raven transforms seaweed into a child. She picks up stones, and calls the Killer
WTiales, who are passing by. to take her along. They are carrj-ing hair-seal in their
canoe. She pinches her child so that it cries, and says it wants hair-seal ; they give her
some, and when not obser\-ed she eats it herself. She throws stones into the sea, and
says her child is throwing away the seal meat; every time she does so she pinches her
child so that it cries, and she says the child wants more meat. She marries one of
the Killer Whales. At midnight the child cries, and she says it wants hair-seal. She
pretends to take it outside, but steals hair-seal oil and loses her labret. WTien it is
found in the box, she says, "This is how Labret Held In Mouth always acts when
it wants something Me.

Ra-\en takes the form of a woman, and is invited to sit in the rear of a house. The
people ask, "'ttTiy are we afraid of the eyes of the chief's child that has come in'.'"
(meaning that she does not show any bashfulness). She eats a great deal, and is asked
to marry the chief's son. On the following day Raven and her husband are given twelve
different kinds of food. At night Raven steals whale oil, and on coming back she tells
her husband that she has been outside. In the morning Raven and her husband are
placed on a mat. The mother-in-law wonders why she eats so much. RaA-en tells her
husband to stay at home; and when she believes she is unobseri'ed, she goes down to
the beach and eats berries out of excrements washed ashore.' At night she steals oil,
and her labret drops into the box. When she comes back, her husljand notices that
she smells of whale oil. At a feast she refuses to show her mouth because her labret ia
lost. It is found in the oil-box, and she says, "That is the way the little thing always
does when it wants oil.' ' Then she is sent away Mrf.

All the Haida versions continue here, telling how her true character
is discovered.

When she goes out, her mother-in-law bliserves that she has a tail. Raven replies,
"This is not the first time that a Tlingit woman has had a tail" Skd.

In Ma she replies, "The women of the Tail People family are that way. " However,
she is sent away. In Mc she replies, ''This is not the first time that Breech Clout
women have had tails."

In Mrf the incident is somewhat modified. She is seen by the people of a town,
who ask why she has a peculiar gait. Raven replies, "Is this the first time you have
seen women of the Tail Hanging From The Back family?' ' The incident precedes the
labret incident, and I presume has been misplaced by the narrator.

The Haida version Skd adds another incident at the end.
Raven tells her husband that people will come to get her. She transforms excre-
ment into people, who melt when they are placed near the fire. Then Raven flies away.

As stated before, the Tlingit versions conclude ■with the tale of
Raven killing and eating the seal.

After Raven has been married by the chief's son, she tells her husband that she had
a bad dream. At night she kills her husband with a sharp stick. She tells the people
that her husband had asked to be buried away from the town. \Mien she goes wailing,
she requests the people not to pass liy. She asks them to tie up the fingers of her right
hand, and tells them to bring her food from time to time. She has her face painted
black. When she is sitting by her husband's body wailing, she eats of it. She comes
home, apparently chewing gum ; and when asked for it, she says that she alone can eat
it T15.

' See also p. 773.

694 TSIMSHIAN MYTHOLOGY [Exn. axn. 31

In another Tlingit version the incident of the loss of the labret is
omitted, and only the killing of the husband is referred to.

Raven goes to visit the chief ot the Seals. He assumes the shape of a woman and
transforms a mink into a child . The chief 'b son marries her. The man goes out hunting,
and on returning washes himself in the house. One day when he goes out, Raven
pinches the child and makes it cry. The man hears it and returns at once. The
woman remarks that this is an evil omen. At night she presses Mink on his mouth
and suffocates him; then she cries and wants him buried behind a point of land.
She wails at the grave. Another man wants to marry her, and sees her sitting by the
body and pecking it. Then the people catch Raven, smohe him, and male him black
T15.

The Tsimshian version told in our present collection differs in type
from all the precedmg ones. It seems quite possible that the version
is fragmentary.

Raven sees a canoe with four hunters, assumes the form of a woman, and is taken
aboard. She carries a child which is crying. She says the child cries because it wants
gisox. The men give her seal. Wlien they are asleep, Raven eats all theirgame. On
the following morning the chief sees that Raven looks like a man. They recognize
him, and the child turns into a crow Ts. (Compare No. 33, p. 702.)

(32) txa'msem imitates chief seal (bungling host/ p. 90)

The tale of the Trickster who visits his friends, is treated by them
in a magical way, and tries to return the hospitality, is one of the
most widely spread themes among the North American Indians.
There are a number of distinct types of these tales, each of which
shows a characteristic distribution. Perhaps the most ^\'^dely spread
type of these tales is the one in which it is described how the host
takes a part of his own body, which he cuts out or pulls out, or obtains
in some other manner, and which he uses for treating his visitor.
On the North Pacific coast this type occurs jjarticularly in the form
of the seal or bear heating his hands in front of the fire, and letting
oil drip out of them into a dish; and in the other one, in which a bird,
generally the kingfisher or a related water bird, strikes his ankle
with a stone, and takes out a salmon egg, which he proceeds to boil,
thus preparing a dish for his guest. In other parts of the continent

' Including the stories of Txa'msEm imitating Chief Kingfisher and Thrush (p. 91). The following
additional literature has been utilized in tlie discussion of this theme:

Wishram and Wasco: E. Sapir, Wishram Texts (Publications of the American Ethnological Society, vol.
n), Leyden, Brill, 1909.— Taltelma: Edward Sapir, Talielma Texts ( Univcrsiti/ of Ptnnsylmnia, The
Museum Publications, vol. ii, p. 51).— Shoshoni: R. H. Lowie, The Northern Shoshone (.Anthropological
Papers of the American Museum of Natural History, vol. u). — Ute: A. L. ICroeber, Ute Tales (Journal
of American Folk-Lore, vol. xrv). — Hopi: H. R. Voth, Traditions of the Hopi ( Field Columbian Museum,
Anthropological Series, vol. vm).— Navaho: Washington Matthews, Navaho Legends (Memoirs of the
American Folk-Lore Society, vol. v).— Apache: P. E. Goddard, Jicarilla Apache Texts (Anthropological
Papers of the American Museum of Natural History , vo\.\m); Mescalero Apache (personal communication
from Dr. Goddard). — Apache: Frank Russell, " Myths of the Jicarilla Apaches" (Journal of American
Folk-Lore, vol. xi, 1S98).— Wichita: G. A. Dorsey, Mythology of the Wichita ( Carnegie Institution of
Washington, Publication 20.— Caddo: G. A. Dorsey, Traditions of the Caddo (ibid.. Publication it). —
Pawnee: G. A. Dorsey, Traditions of the Skidi Pawnee ( 3/fmo/r5 of the American Folk-Lore Society, vol.
vm).— Biloxi: J. Owen Dorsey, Two Biloxi Tales (Journal of American Folk-Lore, vol. vi). — Yuchi:

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 695

the method of procuring food is set forth differently. The bear or
some other animal cuts pieces of meat or fat from his own body, or
the animal pulls out blood or some other material from its body by
means of a sharp stick or an arrow, or shoots itself and pulls out
part of the body, and the material thus obtained is transformed into
food that is given to the guest. Characteristic for the North Pacific
coast is also the production of food by the song of a bird. Outside of
the Pacific coast we find very commonly the idea of an animal gath-
ermg wood or other material, which is transformed into food; or the
idea that an animal kills his children, who are transformed into food
and then revived. This idea is not by any means absent from the
North Pacific coast; it does not occur, however, in the setting of the
Bxmgling Host stories, but it belongs to the type of tales telUng of
the visit of animals to the Salmon country.

The tale having the widest distribution is that of the Fish Hawk
or Kingfisher, who jumps into the water, diving for fish. This occurs
practically over the whole of North America, apparently with the
sole exception of the northern part of the North Pacific coast.

In the following I shall treat the story of the Bunghng Host accord-
ing to the various types of hospitality offered.

(a) The Host Lets Oil Drip Out Of His Hands

(17 versions: Ts 90; N6 46; Ma 323; Skrf 133; BC 93; BC 5.245; Ne 5.177; Ne
9.237; K 11.159; Nu 5.106; Co 5.76; Se 51; Squ 5.57; Ntl Hill-Tout 2.575; Ntl
Teit 2.40; Ntl Teit 3.301; Sh 627. See also Tla 6)

This story is told of Seal and Sea Lion Skrf; of the Seal Ts, N6, BC 5, Ne 5, K 11,
Co 5; of Raven's sister, the Seal Se 51; of Raven's brother Squ 5.57; of Young Seal
BC. It is said that Young Seal washes and heats his hands Ne 9. In place of Young
Seal we find the Bear acting the host in this way in Nu 5, Ntl Hill-Tout 2, Ntl Teit 2;
a person called Oil Man in Sh 627. More distantly related to this group is the Masset
story of Greatest Eagle, who lets gi-ease run out of his hands Ma.

The story Se continues here differently. Seal's twelve daughters are sent home
with Raven one after another, and he clubs them while they are drinking. Finally
Raven is turned into stone.

This incident occurs in connection with the killing of the Bear (see p. 681) in Tla 6.

F. G. Speck, Ethnology of the Yuchi Indians (Uniicrsttij of Ftrnisylvania, Antkropologkal Pvblicatiovs
of the UnivasUy Mustum, vol. i. No. 1). — Cherokee: James Mooney, Myths of the Cherokee {Nineteenth
Annual RepoTt of the Bureau of American Ethnology, part I). — Alabama, Creek, Natchez; John R.Swant on,
"Animal Stories from the Indians of the Muskhogean Stock " (Journal of A merican Folk-Lore, vol. xsn,
1913, p. 198^ — Hitchili: Personal communication from Dr. John R. Swanton. — Fo-x: William Jones,
Fox Texts (Publications of the American Ethnological Society, vol. i), Leyden, Brill, 1907; Kickapoo:
William Jones, Kickapoo Texts (ibid., vol. ix), Leyden, Brill, 191.5. — Ponca: J. Owen Dorsey (Contribu-
tions to North American Ethnology, vol. vi). — Crow: Communication from R. H. Lowie. — Arapaho:
Dorsey and Kroeber, Traditions of the Arapaho (Field Columbian Museum, Anthropological Series, XfA.
v). — Micmac: Silas T. Rand, Legends of the Micmac (reprinted in Leland, 208); Frank G. Speck, " Some
Micmac Tales from Cape Breton Island" (Journal of American Folk-Lore, vol. xxvra, 1915, p. 64). —
Ojibwa: n. R. Schoolcraft, The Myth of Hiawatha (Philadelphia, 1856); Paul Radin, Some Myths and
Tales of the Ojibwa of Southeastern Ontario (Memoir 4S, Geological Survey of Canada), Ottawa, 1914;
Frank G. Speck, Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa ( Memoir
71, ibid.); William Jones, Ojibwa Texts (Publications of the -imcrican Ethnological Society, vn).— Penob-
scot: Frank G. Speck, '• Penobscot Tales" (Journal of American FoUt-Lore, vol. X-xvm, 1915, p. 52). —
Cora; Th. Preuss, Die Nayarit Expedition. — Kutenai: Franz Boas, Kutenai Tales (Bulletin 59, Bureau of
American Ethnology).

696 TSIMSHIAN MYTHOLOGY [eth. ann. 31

(6) Birds Produce Food by Their Song

(8 versions: Tb 91; N6 49; BC 5.245; BC 93; K 9.151; Chil 18; Quin 89; Lku'figEn

Hill-Tout 7.348, Squ Hill-Tout 3.529. See also Ts 181; M589; K 10.298; K 11.148;

Nu 5.103; Co 5.68, 82; Sts 5.34)

As indicated before, the incident is not confined to the Bungling Host tale.
Fartlier south it forms part of the story of Thunderbird's theft of a woman K 10.295;
K 11.148; Nu 5.103; Co 5.82; Sts5.34(see No. 436, p. 712). It occurs iu connection
■with the Test theme (see p. 806). A youngman is sent to pick berries iu winter. He
asks his grandfather, a water spirit, to whistle. When the spirit does so, bushes
sprout, bloom, and bear fruit Co 5.68 (also Squ 3.529) when birds whistle. In M 589
the incident appears as part of a shamanistic performance. A bird that is kept in
the innermost one of a set of five boxes sings. First skunk-cabbage grows; then sal-
monberries sprout and ripen.

This type of story is developed most clearly in the area inhabited liy the Tsimshian,
Bellacoola, and Kwakiutl tribes. It seems that it is generally the Tlirush that pro-
duces ben'ies in this way. In Ts the Thrush sings, "Miyu gurnik giimlk giimik
gumlk\" in N6, " Miyd' miyd'l" in BC, "Aix''axone zone xone qad\ " or in BC 5,
"Aix'ocixa'naX" in K 9, "WaxwaxolldzEll'dzEll'dzEU'l" In the Chilcottn version it
ia merely stated that the bird Yeenaxon fills a basket with berries by means of magic.
It seems likelj', however, tliat this story is related to the Bellacoola story. In the
Quinault version the bird Kwet, a small warbler, sends his wife and daughters into
the woods to get salmonberries, and they fill six large baskets m a very short time.
In the LkufigEn version (Hill-Tout 7) the bird Cwot sings, and a blackbeny bush
begins to sprout. This is followed by the story of Raven carrying a person all over
the world until finally he drops into the sea (see No. 185, p. 578). In Squ 3.529
Hummingbird, Bumblebee, and Wren fly about salmonberries produced by magic,
and ripen them.

In our series the magical song of the robin breaks up the ice Ts 181.

(9 versions: Ts 91; N6 48; Skrf 132; BC 93; Ne 5.177; K 9.153; K 11.1.50; Co 5.76;

Chil 18)

In Ts Kingfisher strikes his ankle with a smooth stone, and salmon eggs pour out and
fill a dish. In the Haida version Skrf Water Ousel drives a stick into his leg, and
salmon roe run out in a stream. In K 9 and K 11 Water Ousel places four boxes
belonging to Tlu-ush on the floor of the house. He puts his leg oxer the box and
strikes his ankle with a long stone: salmon roe squirt out and fill the box. In the
Nass version N6 the bird is called Ts'Enk'6a'ts. He strikes his foot with a stone and
pulls out fish roe. Among the Bellacoola the bird j\Iaxuat!a'laqa holds his foot over a
box and cuts it with a stone knife: salmon eggs drop out and fill the box BC. Among
the Newettee it is stated that the bird G'ile'xwitsa cuts his ankle, and salmon roe drop
out Ne 5. In the Comox version the bird Ma'melaxuitsa invites the animals, cuts
his ankle, and salmon roe drop out, which fill the dishes. In the ('hilcotin version
the bird Nu'silxa'tsi, a small black water fowl, taps liis foot with a stone, and
salmon roe fall out and fill the dish.

{d) An Animal Cuts Its Hands or Feet

(23 versions: Tla 6; [Tl 5.317]; Lil 305; Quin 87; Chin 180; Wish 145; Cherokee 273;
Yuchi 153; Natchez 198; Hitchiti; Alabama 198; Micmac 302; Pawnee 245, 267;
Apache [Russell] 265; [Takelma 51];— Sh 627; Sh 739; Lil 305; Crow; Ojibwa
[Schoolcraft] 43-47; [Jones] 299; Hopi 209; Cora 202)

This form does not belong to the Nortli Pacific coast, where it occurs only among
the Tlingit. In Tlo it is told that the Bear slits the backs of his hands, and that

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 697

the grease runs out; and that he cuts out a piece of flesh in front of liis thighs, which
he gives to his guest. It is also introduced in the story of the killing of Grizzly-
Bear, Tl 5.317. The story does not occur again until we reach the Quinault in
Washington, where it is said that Bear cuts the sole of his foot, heats it, and lets fat
run out. Among the Chinook he cuts foot and thigh and cuts meat off. Among the
Wishram, Deer cuts meat from his body. In the Cherokee tale the Bear slits his side
and lets oil run out. In that of the Yuchi the Bear cuts fat from his entrails. In
the Natchez version. Bear cooks a piece of his own flesh, cuts himself, and lets grease
run out into beans that he is cooking. His guest is Rabbit.' The Hitchiti version
is identical with the Natchez tale. In the Alabama version Bear invites Rabbit to
smoke with him. In Micmac he cuts pieces from the soles of his feet. Here probably
belongs also the Pawnee tale, in which it is told that Coyote wants to cut off part of
Bear's loins.

The Elk is substituted for the Bear by the Apache [Russell]. He cuts off steaks
from his hind quarter.

Among the Takelma the story of the Bungling Host has not been recorded, but it
is told in another connection that Deer provides meat by cutting flesh off his body.

Closely related to the preceding is a small group of tales in which variations of the
theme of cutting one's own body are introduced. In Sh 740 Bear heats hLs back by
the fire, and allows Coyote to bite a piece out of it. Another Aversion from another
branch of the same tribe, Sh 627, substitutes Fat. Man for Bear. The Lillooet substi-
tute Buck Deer for the Bear Lil 305.

Among the Crow, Elk asks his wife to scrape the back of his neck with a hide-
scraper. The shavmgs are made into a jjudding.

In an Ojibwa version Moose cuts pieces of flesh from his shoulder (Schoolcraft,
Hiawatha 45) or from his wife's shoulders (Jones, 299).

In Hopi 209, Badger pretends to cut open his belly, and takes out his intestines.

The Bee cuts itself with an ax, and honey comes out, in Cora 202.

(e) Animals Stah or Shoot Themselves

(24 versions: Wish 145; Wasco 270; Ute 264; Hopi 202; Jicarilla Apache [Goddard]
231; Crow; Navaho 87; Shoshoni 265; Pawnee 245, 246, 267; Ponca557; Ojibwa
[.Tones] 311, 341;— Shoshoni 205; Ute 264; Apache [Russell] 265; Caddo 88, 93;— H
5.233; Co 5.76; Ne 9.237; Ne 5.177; Chil 18)

Somewhat distinct from the preceding group are the tales in which we hear about
animals that pull out part of their insides by means of a sharp stick or an arrow. The
Deer sticks a piece of wood into his nose; blood flows out and is eaten Wish 145. The
ilountain Sheep pulls blood, fat, and meat out of his wife's nose by means of a straw,
and changes them into food, according to the Wasco versicm; among the Ute, Magpie
performs the same trick; in the south. Porcupine pulls blood and fat out of his nose
with a sharp stick in the version Hopi 202; and in the Apache (Goddard) version,
Buffalo pulls meat and fat out of his body. Among the Crow, Condor has his nose
pierced, and grease comes out. In the Navaho version Porcupine scratches his nose
with a piece of bark until blood flows out, which becomes meat.

Closely related to this is evidently the story of Owl putting an awl into his eye:
grease runs out. In ths Shoshoni version he also cuts flesh from his body and gives
this to his guest. The first of these incidents occurs also among the Crow.

Related to these is also the Pawnee-Ponca group. Squirrel cuts his scrotum,
and pecan-nuts come out. Pawnee 246. Beaver does the same, and grease comes out,
Pawnee 245, 267; in the Ojibwa version, grease flows out, Ojibwa 311, 341. In the
Ponca version, Flying Squkrel cuts the same part of his body, and walnuts come
out.

' This version continues, telling how Buzzard pretended to cure Rabbit, who had hurt himself, but
really kills him. In the Hitchiti version the Buzzard is shot by an orphan boy, who hangs the body
over the fire .so that it turns around.

698 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Somewhat different is the group of tales iu whicli the animal shoots an arrow , which
flies back and strikes its own body. Then the animal pulls out the arrow with some
meat and uses it for feasting the guest. We find various animals performing this act —
the Deer in Shoshoni, the Mountain Sheep in Ute, the Buffalo in Apache (Russell),
the Raven in Caddo.

It is not so clear that a small group of tales from the North Pacific coast belong to
this group. Thus in Co 5 a bird, A'n'an, jjulls mountain-goat fat out of his anus
by means of a hook; and in Ne 9 Thrush pulls out berries in the same way with a
feather. In Ne 5 Thrush slaps his own back, and berries come out. In H 5.233
Squirrel defecates berries. These three stories, as well as the Chilcotin story, rather
center in the idea that the imitating Raven fills the dish with excrement (except in
the Comox version).

(/) Wood Transformed into Meat

(15 versions: Quin 88; Chin 180; Sh G27, 739; Ute 204; Shoshoni 265; Pawnee 245,
267; Apache [Russell] 265; Navaho 87; Mescalero Apache [2 forms]; Jicarilla
Apache [Goddard] 231; Crow; Arapaho 113)

The idea that the host gathers bark or meat, which is eaten by the guest, is a promi-
nent feature of the southeastern group of tales. The Beaver gathers sprouts and mud
[willows Chin], and places them before his guest Quin, Chin. Beaver gathers sap of a
tree, which he gives to his guest Sh G2S, 739. In Ute the Snowbird obtains wood for
the same purpose. In Shoshoni the Jack Rabbit performs the same trick. The Beaver
transforms driftwood into meat in Pawnee 245, 267. A Prairie Dog roasts sticks which
become meat in Apache (Russell), and in the Navaho version Wolf roasts the wooden
points of reed arrows (Navaho). Among the Mescalero Apache the Prairie Dog roasts
whittled sticks. Here may belong also the tale (Jicarillla Apache, Goddard) of Elk
pulling meat from under his blanket, while Coyote pulls out bark.

Among the Crow, in one version of the Owl story, it is said that Owl's wife pounds
bark, on which grease from her eye trickles, making fine meat. In another incident
of the same tale, Condor and then Crow has his ■wife bring bark, which he changes into
fresh meat. In this version Coyote succeeds in repeating Condor's and Crow's tricks.

Among the Mescalero Apache, Coyote visits Black-Tailed Deer, who pounds bark
of a tree and causes grease to run out of his nose. When he returns the visit, Coyote
ties pieces of brush to the sides of his head, pretending that they are antlers, pounds
meat for him, and pushes a stick up his nose, so that blood runs out.

A peculiar combination of the transformation of bark into meat and of the self-
mutilation is found in Arapaho, where a man roasts bark, which is transformed into
meat. Then he combs his wife's hair, paints the parting, sphts her skull and takes
out the brain, which becomes food.

(g) The Host Obtains Food hy Killing His Children

(aversions: Nuap897; Quin 90; Chin 181; Shoshoni 265; Fox 229, 235; Kickapoo7;

Ponca 557)

Another group of stories tell how food is obtained by the host, who strikes his chil-
dren while in animal form, and uses one of them for food. They recover when their
bones are thrown into the water. Thus the Seal Idlls his children in the Quinault
and Chinook versions; the Red Cod, in the Nootka version; the Beaver, in the Sho-
shoni, Fox (Jones) 229, 235, Kickapoo, and Ponca versions.

Related to this group is the type of stories in which the children are sent to go
bathing and come back bringing fish. Sawbill-Duck Woman performed this trick in
Quin 86; the Duck's children, in Chin 179; Land Otter's children, in Quin 88.

This element occurs also frequently in other connections (see pp. 672, 773) Ts 194;
T1313; Kai243; Sk8; Hap 887; Chil24; Ri5.210; NelO.346; Sts 5.27; Quin 112;—
Nu 5.104; K 9.173; Squ Hill-Tout 3.520; Nu ap 928.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 699

(h) Diving for Fish

(23 versions: Ne 5.177; Ne 9.239; K 9.15.5; K 11.153-159; Quiii 89; Wasco 269, 288;
Lil305,306; NtlTeit2.41; NtlTeit3.301; Ntl Hill-Tout 2.577; Sh 628, 739; Kutenai'
8; Shoshoni 265; Jicarilla Apache [Goddard] 231; Fox 267; Kickapoo 7; Ponca
557; Arapaho 113; Micmac 302; Penobscot 52)

Tliis is by far the most widely distributed type of story in the
region outside of the Northwest coast. It appears ahuost regularly
in a highly speciaHzed form, there being a hole in the ice, and a host
diving in this hole. Sometimes driftwood is substituted for the ice,
or an icy land-otter slide takes its place. On the North Pacific coast
the animal simply dives into the water.

In the Kwakiutl version the Hawk cries, "Msse' mEse' mEse'h'- niEse'W " A steel-
head salmon appears, and he catches it K 9. In another version Fish Hawk puts up
four spits in the corner of the house, puts on the Fish Hawk mask, sits on his perch,
and catches spring salmon, which are then cut up and roasted. Afterwards tlie same
feat is repeated by Eagle, who catches a porpoise, and by Crane, who has four boxes
put down, puts on his Crane mask, stands on the shore, and catches a silver salmon
Kll.

In XeWt'ttee 5 and 9 the Kingfisher speais spring salmon. In this tale the attempt
is not made by Raven to imitate his host; but instead of that, he dances, wearing his
head-mask, goes underground, and steals the salmon. The Kingfisher incident is
repeated in the Kwakiutl version 11, where he puts on Ms Kingfisher mask, sits down
on his perch, and catches a sockeye salmon.

Among the Quinault, Kingfisher simply sends out his five children to bring salmon,
and it may be that this version belongs more strictly with that of the bathing children
discussed before.

Farther to the south the host dives through a hole in the ice or
among driftwood. This form is found among the Wasco, where a
fish hawk dives from a stump, jumping into a hole in the ice, coming
up again \vith five different kinds of fish. In the Lillooet vei-sion King-
fisher makes a hole in the ice and spears fish. In this version, also.
Water Ousel dives for salmon spawn, which he boils, the gravel in
the river being transformed into spawn. In the Thompson River
version Kingfisher dives through a hole in the ice (Ntl Teit 2.41,
Ntl HiU-Tout 2.577). This incident has a ver}' wide distribution.

Kingfisher puts a string of willow bark around his waist and dives through a hole
between some driftwood or in an ice-hole Sh 628. In another Shuswap version he
dives through a hole in the ice, taking four small sticks along Sh 739. In the Kicka-
poo version Kingfisher dives from a tree and gets a fish, Kickapoo 7. This incident
is fomid als(j in the Kutenai, Shoshoni, Apache, Fox, Ponca, Arapaho, Micmac, and
Penobscot versions.

(i) Miscellaneous Incidents

(Ntl Teit 2.42; Ntl Hill-Tout 2.576; U 206; Quin 85; Chin 178; Ponca 557; Fox 241,
245, 257, 261 [2 forms], 269; Kickapoo 5; Ojibwa [Radin] 14 [3 forms], 15; Ojibwa
[Speck] 3 forms 39-42. Micmac [Rand] 302; Penobscot 52; Chippewa [Schoolcraft]
43; Arapaho 112 [2 forms], 120; Shoshoni 265; Wichita 285; Apache [Goddard] 231;
Mescalero Apache [2 forms]; Caddo 88, 94 [3 forms]; Biloxi 49; Cora 202 [2 forms].
See also U 207~)

Besides these typical tales, there are quite a number of scattering
tales which do not belong to any of these groups.

1 Boas, Kutenai Tales (Bulletin 59 of the Bureau of American Ethnology).

700 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

To these belong the Thompson version Ntl Teit 2.42, Ntl Hill-Tout 2.576, U 206,
Ntl Teit 3.301, where it is told that Magpie catches Deer in a net, and U 207, 211,
where Wood Tick strikes a rock with a staff, causing Deer to fall down. This tale
occurs also in other connections.

In the Quinault version Magpie takes a salmon egg out of his hair. In the t'hinook
tale he sweeps the house, finding an egg on the floor, which he boils, and which he
uses for preparing food.

Related to these may perhaps be the incidents of Muskrat boiling water which
becomes rice, occurring in the Ponca tale; and of Duck boiling excrements which are
turned into rice, in Fox 257, 261, and Ojibwa [Radin] 14, 15, Timagami Ojibwa
[Speck] 39; Jones, 317, 351.

In the Timagami Ojibwa version, Muskrat puts ice into hot sand, which is trans-
formed into potatoes [Speck] 40.

Woodpecker obtains insects for his guest by climbing a tree and pecking it, as told
among the Micmac and Penobscot. In Fox 269 he obtains honey in the same way.
Among the Chippewa of Lake Superior he obtains raccoons in this manner, School-
craft, Hiawatha 43; Ojibwa [Radin] 14, 10; Timagami Ojibwa [Speck] 42; Jones 305,
357.

In a few tales the animals are simialy called by the host. In Arapaho 120 food is
called and falls down. This is repeated four times. In the Shoshoni A-ersion the
host calls the bii'ds; and in Fox 241, 245, the Skunk calls the animals, which he
then kills with his stench (also Ojibwa [Radin] 14, 16, [Speck] 43).

In Arapaho 112 the Water Ousel sharpens his leg and kills buffalo with it.

In Wichita 285 the Fish Hawk lias a string attached to his head, which he uses in
spearing the fish. When the guest tries to imitate his action, he tears off his scalp.

When the Woodpecker spreads out his wings, liis house seems to be on fire, while
in Jicarilla Apache [Goddard] the guest, when trying to imitate him, burns his house.
In the ilescalero Apache version. Woodpecker spreads out his wings, and Coyote
believes that the red under the wings is lightning. In the version Caddo 94 of this
group, Woodpecker has a light on his head.

In the version (.'addo 93 tlie Bear leans against a persiumion tree, and causes the fruit
to fall down. In the Mescalero Apache version. Coyote visits the Bees, who bring
some yucca stalks and make a lodge, which they shake. Honey falls down, which
Coyote makes into a ball, which he puts into his blanket. When he tries to imitate
the Bees, a little black rotten honey falls to the ground. Parallel with this is the
Cora incident of Bean striking his house and calling beans to fall down.

The Cora incident of Cock pressing eggs out of his wife may perhaps be com-
pared to the incidents of animals obtaining food from their own boches.

Quite disconnected is the version Caddo 88, where we read about Mountain Lion
sitting on a branch of a tree and jumping on a young horse. In form this incident
resembles the di\'ing of animals for fish.

The Kickapoo story of Wiza'ka'a's visit to the Skunk is not clear. Skunk simply
gives him meat; and when Skunk returns the visit, Wiza'ka'a paints his wife and
children white.

The Biloxi tale tells how Rabbit treats Grizzly Bear with cane, while the Bear
treats Rabbit with insects, Biloxi 49.

The distribution of these talcs is summaiized in the following table,

in wliicli the various forms are indicated by numbers :

(1) Oil drips out of heated hands.

(2) Berries produced by singing.

(3) Spawn produced by striking ankle.

(4) Cutting meat out of legs or feet.
(4') Meat cut from body.

(5) Meat dug out of body by means of a sharp stick or an arrow.

(6) Wood transformed into food.

(7) Children killed for fcjod.

(8) Diving for fish.

BOAS] COMPAKATIVE STUDY OF TSIMSHIAN MYTHOLOGY 701

Parentheses indicate tales the relationship of which is doubti'ul.

Tlingit . . .

(-)

Masset .

(7)

Skidegate

(7)

Nass . .

Tsimshian .

(7)

Bellacoola . .

3(?)

Newettee .

(5)

(7)

Kwakiutl .

(7)

Nootka (Nu)

7,(7)

Comox . .

C5)

ChUcotin . .

(7)

Thompson (Ntl)

Shuswap . .

LiUooet . . .

Quinault . .

•

cs>

Chinook . .

Wasco .

Kutenai .

Shoshone

Ute . .

Hopi . .

•

Navalio . . .

Apache . . .

Mescalero Apach

e .

Wichita . .

Caddo . . .

Pawnee . . .

•

(4)

Biloxi . . .

Yuchi .

Cherokee

Creek .

Alabama

Hitchiti

Natchez

■

Fox ... .

_ .

KIckapoo

Ponca .

Crow . .

Arapaho

Micmac .

. .

Ojibwa .

. .

Penobscot

Cora . .

•

It appears clearly from this table that incidents 1, 2, and 3 are
practically confined to the North Pacific coast. From the south-

702 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

east we have only incidents 4 and 4'. Incidents 5 and 6 are most
characteristic of the Western Phiteaus and the adjoimng parts of
the Prairies. Incident 8 seems to belong to the whole west-easterly
Canadian belt, without, however, extending beyond the northern
part of Vancouver Island. Incident 7 appears only locally as part
of the Bmigling Host story.

(33) RAVEX MARRIES HAIR-SEAL WOMAN*

(2 versions: Ske 131; Co 5.77)

He marries Hair-Seal Woman. They have a son, with whom he goes after fire-
wood. He tells him that he desires to eat him, and finally devours him Sk«. The
same story is found among the Comox. Raven marries a Seal. One day he goes
hunting with their son. The boy eats a great deal of deer meat. After his meal he
drinks, and Raven kills him with a club. Then he eats him. When he gets home,
he says to his wife that the boy has been drowned. He has eaten so much that he
vomits seal oil, which drops into the fire and makes it blaze tip. The woman jumps
into the sea. Since that time seals have lived in the water Co 5.

(34) txa'msem visits chief echo (p. 85)

(11 versions: Ts85; N6 60; T16 92: Tl 5.316; Ma 312; Mc 335; jVW340; Sk/134; BC93;
Chin 181; Till 31. See also Sh 5.8; Takelma 39^)

In this group of tales the essential elements are the same through-
out. In the Tlingit, Skidegate, and Tsimshian versions. Raven is
punished by having his ankle broken by a hammer or by wedges,
while in most of the others he is simply dragged back by the hair
and beaten with sticks. The inhabitants of the house are variously
called Shadows, Air, Ghosts, and Echo. In one Tlingit version they
are called Shadows and Feathers.

Raven reaches an open place [Raven tra^•eliug with Butterfly Mc], where he sees a
carved house in which lives Chief Echo Ts [finds town of Air N6, a town in which the
people seem to have died, a town of the Ghosts T16; he goes up the river and comes
to the house of Shadows and Feathers Tl 5; he comes to a town inhabited by Shadows,
on the wall of the house a design is drawn with finger-nails Ma, Mc, Sk/; he goes to a
house in the middle of the town, which is empty Md; he reaches a house with open door
BC]. People are heard smging inside. A voice announces his arri-\-al, and he is
invited to sit down Ts [the people say a chief is coming N6; he is asked by an invisible
voice where he is going and is asked to sit down Ma]. The house is full of halibut
and fat stored in boxes Tl 5 [lialibut and smoked seal Sk/; salmon roe and hah-seal
stomachs Mc; full of food Mrf; full of dried fish BC]. He heara a voice asking slaves
to roast salmon. A box opens of itself. A dish goes to tlie fu-e. Salmon is cut up
and goes into the dish. After he has eaten, a horn dipper comes, and crabapples
mixed with grease [lie looks for a dish and does not find one, and the Shadows bring
him food; what is left over he takes in his basket to his canoe Tl 5; he sees things in
the house moving about, as though women' were working BC]. He thinks he will
take away the mountain-goat fat Ts, N6 [he calls his sisters. Crow, Mouse, Gull, and
Rat, to caiTy away the provisions; he takes salmon roe Mc; he takes fish from the
drying-poles and asks his sisters to pack tliem into baskets BC]. The women in the
corner of the house hear his thoughts and repeat them, laughing. AMien he can-ies

1 See also No. 39. p. 706.

2 E. Saplr, lakeima Texts {Univcrsily of Pennsylvania, The Museum Anthropological rnblicalions,
vol. n, No. 1).

noAs] COMPAEATIVE STUDY OP TSIMSHIAN MYTHOLOGY 703

the provisions to the door of the house, a hammer hits his ankle, so that he has to
drop the provisions. He is severely hurt Ts, N6 [when he steals provisions, old
wedges which are lying near the fii-e hit against his ankle, so that he has to drop the
pro^^sions; the same happens on the other side of the house, and then in the other
houses Sk/; when he drags out a bundle of salmon, he is pulled back from the door
and told to sit down; then he takes a berry-box and is beaten with sticks N6; five
times he tries to take salmon roe, but he is pulled back fi'om the door and the roe
put back Mc; twice he tries to take the food, but is compelled to throw it down Mrf;
the stern of his canoe is tied to a tree; when he tries to paddle away vfith the pro\-is-
ions, he is pulled back and tile food carried hito the house; when he persists, a rock
is thrown at his foot, so that he is lame T16]. He is thrown out of the house. When
people ask him what happened to him. he says he fell down a precipice Tl 5.

The Chinook tell the same story of Bluejay, who visits the Shadows
in the company of liis sister lo'i. He sees dentalia and blankets lying
about, seizes them, and the Shadows cry out that he is seizing their
ornaments and their clothing. In punishment the Shadows change
his sex and that of his sister Chin 181.

The Tillamook tell of six travelers who reach the house of the
Shadows. A basketful of fish falls down. First they put it back,
then they eat it. When they try to carry provisions down to their
canoe, their hair is pulled, they are beaten, and the baskets are taken
away from them Till 31.

The Takelma tell a similar incident in their Transformer myth.
The Dragonfly (the Transformer) finds a house in which he sees pro-
visions. There are no people, only a salmon-spear. When he takes
provisions, the spear-shaft fights with Itim ; he breaks it and says that
later on spears shall not be people, but objects, Takelma 39. In a
Shuswap tale a somewhat similar incident occiu's in the house of
Hair and Comb Sh 5.8.

(35) txa'msem kills deer (p. 88)

(a) He Kills Deer with a Hammer

(4 versions: Ts 88; N6 63; Mc 336; H 5.233)

Raven comes to a creek in which humpback salmon are running, and sees a little
hut hi which live Deer and his wife. He calls the Deer his brother-in-law. One day
he requests him to accompany him when cuttuig wood. They go to a rotten hemlock
tree, and the wedges jimip out. He asks Deer to hold the wedges, requesta him to
put his head near by, and then strikes it with the hammer and thus kills him. He
goes home, his face blackened, and sings, "Wolves have killed my brother-in-law!-"
Deer's wife shakes her tail and runs away. He eats all the provisions Ts.

The version N6 is practically identical with the preceding, only before going home
Raven breaks mussel-shells and puts them into the Deer blanket, thus making the
Deer's wife believe that her husband has been killed by enemies. Finally he kills
her, too.

Raven enters the chief's house in Deer Town. He makes himself look young, and
calls Deer his brother-in-law. He asks Deer to accompany him when he goes to chop
wood. Then his stone ax flies off the handle and kills the Deer, which he eats Mc.

To tills group belongs also the BcUabella story, which, however, in
its introduction, has certain relationships to the southern Deer story.

Raven is the firet to build a canoe. Deer comes to look, and Raven asks him to sit
near by. Then he uiquires, "When are you fattest? " Deer replies, "'H'hen the grass
is long." Then he kills him \vith his hammer H 5.

704 TSIMSHIAN MYTHOLOGY [etii. ann. 31

(b) He Pushes Deer over a Precipice

(6 versions: BC 92; BC 5.245; Ri 5.212; K 9.492; Nu 5.105; Co 5.77. See also Tin 9;

T16 107)

The group of stories of Raven killing the Deer found south of
Bellabella are quite different in type. They always end vdth. the
incident of Raven pushing the Deer down a precipice and then eating
him. There is a very decided relation between this story and the
story of Eagle (or Butterfly) and Raven, in which it is told that a
bridge is put across a chasm, and Raven's companion is caused to
fall dovm and is then eaten by liim. Two of the northern Deer
stories belong to this group Tla, Tib (see p. 691). The quarrel about
the greatness of Raven's and Deer's ancestors recalls the correspond-
ing incident in the story of Txa'msEm and Lagobola' (p. 666).

Deer's child is killed by Wolves. Raven says lie will mourn with him. They sit
down near a precipice, and Raven sings, "Deer, you have no flesh on your legs!"
Then they quarrel. Wolf throws Deer down and canies the body home, assisted by
his sisters BC 5.

He asks Deer, "When are you fattest?" Deer replies, "After the fish have been
dried." Then they sit down near a precipice to talk about theii- ancestors. Raven
says, "How long your forelegs are!" Deer: "How gi'ay your nose is!" — Raven:
"How long youi- nose is!" Then Deer inquires. "How long have you been in this
world?" Raven: "Before the mountains began to rise." Deer: "Before the Sun
shaped the world." Then Deer says, "How ugly is your foot! How full of scars!"
Kaven pushes him down the precipice and eats him BC.

Great Inventor (Raven) asks Deer, "^Mien are you fattest?" Deer: "In summer,
when there are plenty of berries." Great Inventor asks him to wail with him. Raven
says, "My father gave away as many blankets as there are stumps of trees in the
world." Deer: "My father gave away as many blankets as there are leaves on trees,
and shells on the beach." Then Raven pushes him down and eats him Ri 5.

Canoe Calking and Deer mourn Great Inventor (Raven). Canoe Calking (Raven)
sings. "He was as great as the sand of the sea." Deer sings. "He was as great as the
needles of a cedar tree." Canoe Calking says, "That is too much," pushes him
dovm a cliff, and pecks at him. Both become rock K 9.

Raven asks Deer to mourn with him. Deer replies that all his relatives are well.
Raven: "Let us wail for our ancestors! Let us .sit on a precipice, so that our tears
may fall down!" Raven wails. "O great-grandfather! you died before I was born."
Deer does not wail properly. Raven asks him to shut his eyes and lift his head.
Then he pushes him down and eats him Nu 5.

Raven stands on a cliff over the sea and calls one Deer after another. He smells
of them and sends them off when they are not fat enough. AMien a fat one anives,
he says, "Let us tell of olden times!" Deer asks him to begin, and Raven sings, "I
have as many blankets as there are needles on the trees!" The Deer sings, "I have
as many blankets as there are sands on the beach!" Ravensays. "You are bragging,"
and pushes him down. Meanwhile people arri\e, butcher the Deer, and leave only
the intestines. \^Tien Raven arrives at the bottom of the rock, he has to be satisfied
with these Co 5.

The question asked of Deer— " When are you fattest? "— occiurs in BC 92, Ri 5.212,
Co 5.77. Analogous incidents occur in H 5.233, Sk/133, Ntl Teit 3.342, Chin 119.

In a few of the northern versions an incident of the Spring Salmon
story is introduced. After Raven has killed the Deer, he cooks him
in a hole, and a stump sits on it and eats the meat.

BiiAS] COMPAKATIVE STUDY OF TSIMSHIAN MYTHOLOGY 705

Raven says to a Stump, "Wouldn't you like my fat meat?" When he goes for
skunk-cabbage leaves, which he means to use for dishes, the Stump sits on the hole.
■\Mien Raven returns, he asks him to sit farther away; but the Stump does not move
until he has eaten all the meat Ts. He makes a fire and talks to the tree under which
he is sitting. \Miile the Deer is roasting, he falls asleep. The tree sits on the Deer,
and its branches take hold of the meat H 5 (see also p. 675 under [6]).

(36) RAVEN STEALS SALMON EGGS

(3 versions: M6 306; Mc332; Ska 126)

The people put a box of salmon eggs into the canoe. Raveu pretends to be sick
and is placed under a mat in the canoe. The people are asked to put the salmon
eggs near him. iVfter a while his mother smells the salmon eggs, and he answers her
question, saying that it is a scab on his thigh that causes the smell. He eats all the
salmon eggs M6.

In another Masset version his leg is injured. His sister launches her canoe and
he crawls aljoard. He asks his sister to put the salmon roe on his leg and to cover
him. After a while the bilge-water becomes milky, and his sister smells the eggs.
He pretends that it is matter from the wound; but when they land, it is found that
he has eaten all the salmon roe. His sister puts the empty box on his head Mc.

In the Skidegate version it is said that he pretends to be sick, lies down in the
canoe by the side of the salmon roe; and when his sister smells it, he says that it is
a scab which he has pulled oft. He eats all the salmon roe, and throws his sister
Siwa's's empty box ashore Skn.

(37) RAVEN STEALS HIS SISTEKs' BERRIES

(7 versions: BC 5.243; Ri 5.210; Ri MS; Ne 5.177; Nu 5.107; Co 5.76; Lil 317)

Raven goes berrying with his sisters. When the canoe has been filled, they go
ashore to boil the berries. After they are done, they put them into boxes. They go
on. He goes ashore ami asks his excrements to call like warriors. Their call fright-
ens his sisters, and he requests them to hide in the woods. Meanwliile he eats all
the berries. When they come Ijack, they find the boxes empty and Raven lying on
his back in the canoe. He claims that the enemy beat him and ate the berries.
They see that his tongue is black and beat him BC 5.

The same story is told in Rivers Inlet. K! wek!waxa'we^ gathers berries in order to
present them to the chief of the He'ista-itx. He smears his body with the red juice
of the berries in order to make his sisters believe that he has been wounded Ri 5.
In another Rivers Inlet version it is said that he goes out with his sisters Crow Woman,
Sawbill-Duck Woman, Toad Woman, and Snail Woman [Bluejay and Snail Co 5], to
take salal-berries to his brother-in-law. Snail Woman hides near the beach and
sees that he is eating all the berries. The boxes may be seen to this day Ri MS.
The Comox version is identical with this tale.

Four sisters — the bird Xwitx', Bluejay, Crow, and Snail — want to take berries to
the daughter of the first named, who lives near the sea. Raven accompanies them.
Then follows the same story. SnaU hides near by. When they come back, they find
Raven lying in the bottom of the canoe. He insists that they must go back in order
to escape their enemies. When they reach home, they find that Raven is simply
covered with berry juice Lil. Evidently this story is partly misunderstood and
identical with the Rivers Inlet story.

The same story is also told in Newettee (Ne 5). After he has been beaten by his
sister, he flies into the woods and cleans head and tongue with sand. Then he
claims that his sisters have been mistaken. However, they find a few seeds in his
teeth, and they beat him again.
50633°— 31 ETH— 16 45

706 TSIMSHIAN MYTHOLOGY [eth. ann. 31

The Nootka version is slightly different. Two women intend to take a box of
berries to a friend who lives in a distant village. Raven accompanies them; and
while they are going along, he claims that enemies are coming up from behind. He
asks them not to turn, but to paddle as hard as possible. As soon as they get ashore,
he eats all the berries, cries "Save me!" and covers his body with the juice. lie
breaks the canoe and the box. They turn back, and he pretends to be sick from the
beating that he has received Nu 5.

(38) raven's gizzard is torn out

(3 versions: Tlo 14; [Wolves steal Mink's gizzard Co 5.74; Mink's musk-bag K 9.143].
See also Kath 87; Takelma 52)
Raven steals a salmon and eats it. The people from whom it has been stolen find
him asleep. They twist off his gizzard and use it as a shinny-ball. Raven feels cold
without it, goes to the place whore the people are playing and wishes that the gizzard
may come his way. He seizes it, washes it, but it is too hot. He washes it again,
but can not get all the sand off. Therefore Raven's gizzard is big and looks as if it had
not been washed Tla.

There is no other Raven tale of tliis group, but other versions
belong to the Mink cycle of the Kwakiutl and Comox.

Mink kills a salmon which is stolen by the Wolves. Some women go past in their
canoe. They take him aboard, and they land at the fourth point, where the village
of the Wolves is located. They play ball with Mink's musk-bag. Finally he catches
it and runs away. .Mink asks a fallen tree to obstruct the trail of the Wolves and to
prevent their jumping over it Co 5.

Among the Kwakiutl, after having caught the salmon. Mink goes to sleep. The
children steal the fish and take away his musk-bag. He can not walk straight. He
asks passers-by for news. Several of them have no news, but the last say that the
children are playing ball with Mink's musk-bag. He goes to the playgroimd, catches
his musk-bag, and puts it back K 9.

An analogous incident occurs in the Coyote cycle; for instance, in
Kath 87, where children play with Coyote's anus. Among the
Takelma we find a story of Panther, whose pancreas is stolen and
used as a sliinny-ball.

(39) RAVEN KILLS THE SEALS
(3 versions: T16 107; Se 51; Squ 5.57. Compare also No. 33, p. 702)
Raven invites the Seal people. When they come in, he smears their foreheads
with pitch, which runs over their eyes and blinds them. Then he clubs them T16.

The Seshelt version is probably related both to No. 33 (p. 702)
and to the present incident.

Raven's sister is Seal. Seal, when he visits her, lets oil drip from her hands into
a dish (see No. 32a, p. 695). Raven marries Seal's youngest daughter. When taking
her home, he stops to drink; and while she stoops over the water, he clubs her, and
then eats her body. In this manner he kills all his nieces Se. The version Squ
5.57 is very much like the last. Oil drops from Seal's hands. Raven makes Seal's
daughter climb a tree and throws her down.

(40) RAVEN PRETENDS TO BE DEAD

(6 versions: K 10.286; Co 5.73; K 9.135, 139; Sts 5.33; Chil 17)

A number of versions of the widely spread story of the pretended
death has been recorded on the North Pacific coast. All of these,

BOis] COMPAKATIVE STUDY OF TSIMSHIAN MYTHOLOGY 707

however, belong to the southern district. The Kwakiutl tell of both
Raven's (K!wek!waxa'we^'s) and Mink's pretended death.

Mink is dying, and the people discuss how he is to be buried. He does not want
to be Ijuriod on a tree, in the ground, in a cave, but he wants to be put by on an
island. He is placed in a box. After four days the women go to the island to pick
berries and mourn their chief. They see Mink on the rocks carrying sea eggs in a
blanket. He claims to have obtained supernatural power K 9.135. In another
version he objects for various reasons to the disposal of his body on a tree, in the
ground, or in the sea, and he is put in a box on an island. After three days his
tribe bathe, and his sisters go to look for him. They find that the cover of the grave-
box is off, and they believe that somebody has done mischief to the grave. Then
they see him coming out of the water carrying sea eggs, and he claims to have obtained
supernatural power K 9.139.

The Comox have the same tale Co 5. After Mink has said that he wants to be
taken to an island, his body is placed on a pyre. His wife goes into the house of the
Raccoon. He is jealous and returns. The same is told by the Kwakiutl of Klwe-
klwaxa'we^ K 10. The StsEe'lis tell that Mink is buried and revives when he hears
that one of his wives has married Sts 5.33.

In the Chilcotin tale, which will be discussed iinder Xo. 41 (.below), it is also said
that Raven pretends to die, and that a certain girl whom he covets is not to be given
to any man from the village, but to one who comes from a distance. He asks to be
buried under his canoe. He puts some old salmon under the canoe, and the smell of
the rotten salmon convinces the people that he is dead. He escapes to another
village, transforms his excrement into a canoe, and visits the village; then he asks for
the hand of the girl Chil 17.

(41) RAVEN BURNS HIS SISTER's GROINS

(a) Raven and the Girl

(Hversions: M6 304; Ska 127; Hap 883; BC90; BC5.243; Ri5.211; Ne5.178; K5.160;
K 9.493; K 10.287; K 11.170; Nu 5.108; Co 5.71; Chil 17. See also Loucheux' 252.)

This story has been recorded in the area between Comox and Bella-
coola, although the brief allusions recorded from the Haida show that
it is well known certainly as far as southern Alaska. The Cliristianized
tribes of this area are obviously reluctant to tell the coarse story.
Inland it has been recorded among the Chilcotin. In K 5 and Co 5
no details are given.

Raven [K!wek!waxa'wef K 10, K 11, Ri5; O'^meal Ne5] lives [at Qa'logwis K 10,
K 11; at Wi'kledze Ri 5] [with his wife E'lxsayugwa K 9, K 11, whose lover is
Deer K 11] with his wife, who has a daughter [Sawbill-Duck Woman Ne 5, K 9, K 11 ,
whose skin is very white BC 5, Ri 5] by another husband. He covets the girl. [In
order to get her he pretends to dream that she should bathe K 10, K 11.] [During the
night he lies by the fire, goes to the summer seat in the morning, and when the girl
comes back from the beach he tells her that he dreamed that he was to get fuel for her.
Then she asks him to go for fuel K 11.] He tells her to bathe [she bathes in her room
BC 5, Ri 5]. [In order to get the girl, he lets the house become very cold, and then
offers to go for fuel BC] Raven goes to the trees and asks them whether they emit
sparks when burning. The hemlock sends him inland to the spruce, the spruce to the
fir, the fir to the red cedar, the red cedar to the yellow cedar, which says that it sends its
sparks beyond the people who sit near the fire K 10. [Hemlock, spruce, yellow cedar
K 11; yellow cedar Ri 5; he cuts the bark of each tree, which thereupon answers.

1 See p. 646, note 3.

708 TSIMSHIAN MYTHOLOGY [eth. ann. 31

The alder says it burns quickly; the pine says its nose runs and it crackles; the red
cedar says it jumps into the lap of people; the yellow cedar, that it falls right into the
lap of people BC; red cedar says it crackles, fir says it flies far BC 5; red cedar says it
crackles, yellow cedar says its sjjarks fly far Ne 5,] Before it is taken the yellow cedar
asks to be wedged into small pieces, so that it can fly far. K!wek!waxa'we^ tells it to
fiy into the lap of the girl K 10. The girl comes back from bathing, and is told to warm
herself by the fire [first the back, then the front, of her body, then to sit in front of the
fire with legs spread BC]. [Hewhisj^erstothe wood to fly intoherlap KlO; toburnher
groin K 11.] The sparks fly into her lap and burn her, so that she is very ill (all
versions).

The BeUabella introduction resembles the Bellacoola form. There are seven houses
in No'le. In one of them lives Raven, who covets the princess Aa'x'taqs. lie tries
to help her in her work, but she will not let him touch her. One day there is no fire in
the house, and he offers to go for fuel. Then follows the usual story H ap.

The Chilcotin version treats also of Raven and his stei^-daughter. Ravenmakeaa
good fire when it is cold Chil. The BeUabella, Bellacoola, and Chilcotin introductions
omit the incident of the bath.

The Nootka introduction is quite different. Raven has two daughters. He covets
the prettier one, and pretends to die. He gives the .girls advice what to do if they
should be sick Nu 5.

[He sends his wife out K 10.] Then he advises the girl who has been burnt to go
into the woods and to call for medicine [called Echo Of The Woods Ri.5, K 9, K 10,
Kll]. She is told that when she is far it will shout loud, when nearby in a low voice.
Earn herbam quandam esse dixit quae musco innasceretur, recto culmo, sine foliis.
Hanc investigaret; in hac, cum invenisset, considerat, ita ut culmus in vaginam
iniret; quo facto; voluus sanatum ivi. Itaque, postquam puella ad herbam illam
investigandam abiit, Corvus clam furtua ad museum cucurrit, sub quo se celavit,
ita tamen ut penis tantum exstaret et sic puellam expectavit (all versions).

In BC and BC 5 the girl beats Raven when she discoveres what he has done. In
Chil she recognizes his eyes, and thus his plans are frustrated.

The fragmentary versions Sk and M are practically identical with the preceding.
In Sk and M the woman is Raven's sister Siwa's.

The Loucheux tale of Grizzly Bear's daughter, who finds a copper, probably be-
longs here too, Loucheux 252.

In all the more complete versions this incident is the introduction
to the story of how Thunderbu-d carried away Raven's son, and in the
best versions to Raven's war on the Thimderbird.

(b) The Thunderhird Abducts Raven's Son

(6 versions: Sk 127; H 5.232; H ap 883; Ri 5.211; Ri MS; Ne 5.179. See also

K 11.180; Co 5.78)

After the woman has left. Raven scrapes off some of the secretions of her body, and
places it in a piece of cedar bark [a splint of wood placed in cedar bark (presumably
reference to the secretion omitted) Ne 5; placed in clamshells Ri 5, K 11; he puts
small black scales into a clamshell H ap; also referred to in Sk].

A boy develops, who is grown up in four days, and is named Ki'oi Ri5, Ri MS [Xi-
u'lx II ap]. [He finds a boy, whom he washes every day in cold water. He grows
quickly, and is named Qe'xenil or LaLana'il. On the foiu-th day the boy is very strong,
able to uproot a tree and to jump very high Ne 5. After four days he finds feet of a
child sticking out of the sheUs, and wraps the child in bark. He puts it back under
the stump of a tree. After foiir days he retiu'ns, and the child is so large that he makes
a cradle. After four days more it walks, and he makes a bark hut for it. After foiu*
days more the child goes home with him. The people make fun of the boy on account

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 709

of his origin, and call him K'e'xenete (or Result Of Scraping) K 11. He fakes the
child out of the ground and puts boards around it, as people are to do in the/uture.
The boy is called SAqaiyii'l.' Lightning flashes around his knee-joints Sk.]

K!wek!waxa'we' builds a canoe; and when ho launches it, the boy accompanies
him. In the middle of the canoe they find a hat. The boy puts it on and is lifted tip
into the air Ri 5. O'^meiil invites all the animals to show off the strength of his son,
who jumps to half the height of a cedar. Thunderlmd makes fun of him. The next
time he jumps over the cedar, and Thunderbiixl carries him away Ne 5. The child
jumps the first time higher than his father's house, then halfway up the trees, last
higher than the tops of the trees. The fourth time the Thunderbird takes him K 11.
In Ska it is simply said that he vanishes.

For four days the father cries. Suddenly he hears some one saying, " I am your boy,
I have returned. " Since the youth has no hair, and his face looks different on ac-
cotint of the strong wind of the sky, his father repudiates him. He returns to the
sky, and tlierefore the dead do not return Ri 5. Raven searches for the boy on the island
and the mainland. He hears that the supernatural beings have taken the boy because
he. Raven, nsed to fool them. The boy reappears with disheveled hair and without
lightning. Therefore Raven spits on his face, repudiates him, and the boy disappears
again Ska.

The version Ri MS begins with He'maskas'o making a canoe. The boy Ki'ol
plays about, puts on the hat of the Thunderbird, which lies near by, and is taken away
by it. He'mask'as'o cries, puts his tears and mucus into a mussel-shell, and it becomes
a chUd. AMien it grows, he puts it into a clam.sholl, then into a large mussel-shell,
finally into a large clamshell. The child cries while he holds it in his arms, he throws
it down, and it is retransformed into mucus. ^ lie cries for his son Ki'61, who appears.
He'mask'as'o does not recognize him, because his face is changed. K'i'61 flies off,
and then he recognizes him by the tattooing on his legs, but too late.

Masmasala'nix, who is a canoe-biulder, wants to get Xiu'lx to assist him. When
Raven launches his new canoe, the Thunderbird carries the boy to his friend Masmasa-
la'nix. After three days the boy comes to see his father, who does not recognize him
and sends him off. Thk is the cause of death in our world 11 ap 884.

Another Bellabella version begins with Raven and K'i'61, who has a white complex-
ion and long hair, gathering firewood. The Thunderbird takes the boy 'while the
father is out gathering wood. On his return to the canoe. Raven asks the paddle and
the thwarts what has become of the boy. They can not answer. The bow of the canoe
tells him what has happened. He cries, and after four days the boy ' reappears. His
father does not recognize him, since he has lost his hair, and his face is changed by the
strong wind up above. He recognizes the boy too late, when he flies off. Since that
time the dead do not return H 5.

The continuation of this story in the versions H ap, Ri 5, Ri MS, Ne-5, K 11, is
Raven's war with the Thunderbird (see No. 43, p. 711).

The incident of the boy who is taken away, reappears, but is not
recognized by his parents, occurs also in other connections:

A youth is lost while hunting goats. The following winter he is seen on the moun-
tains wearing pieces of quartz on his head. One day a person enters the house of the
youth's father, and says that he is the boy returned; but since he has no hair and no
nose, and since his eyes are red, his father does not recognize him and drives him
away. He recognizes the boy too late by a scar on his thigh K 11.180.

In the Comox tale of Raven and Gull, in which Gull causes Raven
to lose his way in a fog (see f). 666), it is said that Raven loses Iiis

1 In Sk 311 this being is meationed as protector of a shaman.

2 This incident evidently corresponds to the first part of the tale as given in all the other versions.

3 Erroneously stated "the daughter."

710 TSIMSHIAN MYTHOLOGY [bth. ann. 31

son in the fdg, and later on does not recognize him because he has
short hair. This story may, however, refer to the idea that his son
cut his hair because he V)eheved his father to be dead Co 5.78.

(42) RAVEN DESERTS MASTER FISHERMAN ON A LONELY ISLAND

((i versions: Kai S.234; M6 301; Ska 130; Skg 143 [Masset]; Skrf 130; Hai 5.309)

Raven covets the wife of Master Fisherman. He catches a flicker (erroneously
called robin) and wears the skin attached to his clotliing. Master Fisherman asks
Raven where he has obtained the flicker, and Raven tells him that by attaching the
feathers to his hook he will lie successful in fishing. Raven tells him that there are
plenty of flickers on his island. Raven is invited in, and eats all the provisions of
Master Fisherman. On the following morning the latter accompanies Raven to the
bird island. When they land, Raven goes ashore and transforms some twigs into
flickers. These he carries down to the canoe. Master Fisherman goes ashore, and
Raven stays in the stern of the canoe. He wishes the wind to blow it away, and the
canoe drifts off. He pretends not to hear the calls of the deserted man. When he
arrives at the house of the latter, he sits down at the place where Master Fisherman's
wife draws water. He has assumed the form of her husband, and tells her that Raven
had deserted him. He asks her for lialibut and fish oil, which he eats. Master Fish-
erman calls his magic fish club, which he has left at home. It comes and carries
him back. Then he conceals himself near the water; and when liis wife comes to
draw water, he tells her what has happened. He orders her to close all the chinks
and openings of the house. He enters, and kills Raven with his club. Then he
throws the body into the latrine under the platform. On the following morning,
when his wife goes out, Raven makes fun of her, saying, "Your privates are red."
The man clubs him again, throws him into the branches of a tree, and smokes him.
Still he remains alive. He clubs him again and throws him on the beach. He
drifts away, and is rescued by his relatives Hai 5.

In the Kaigani version it is only said that Raven displeases the
people, is killed, and that his body is tln"own out into the latrme
under the platform. Then he makes fun of the house owner's wife,
poking her from underneath. The man cuts him to pieces and throws
the pieces into the sea.

In the Masset version the man is called Wood-Shaving Supernatural
Being.

Raven vdsits Mm, shows him flicker feathers, and tells him that these are found on a
small island near by. They go there together, and Raven sends the man to the other
side of the island. As soon as he is out of sight. Raven pushes the canoe out, lies
down, and pretends to be asleep. Raven pays no attention to his calls. He marries
the wife of Wood-Shaving Supernatural Being and makes himself look like her
husband .

The end of the story is evidently omitted. It is merely stated
that finally he ran away from the woman and "got" her husband.

The first Skidegate version as recorded by Swanton has been told
by two different informants.

He finds a flicker feather floating near the shore and transforms it into a flicker.
When he reaches Master Fisherman's house, Raven gives liim the flicker and tells
him that flickers are found on Raven's island . Master Fisherman then baits a halibut

noAS] COMPAKATIVE STUDVT OF TSIMSHIAN MYTHOLOGY 711

hook, wMch he lets down into the hole into which they used to vomit sea water. It
is not stated that he uses a flicker feather on the hook. He pulls out the halibuti
which is cooked and eaten. On the following day he takes Master Fisherman to
the flicker island. Raven goes ashore, breaks off cedar limbs, which he pushes into
his nose, so that they become bloody. They are transformed into flickers. Then he
tells Master Fisherman to go ashore. (Here another informant continues.) Raven
lies down in the canoe and drifts away with the wind. He pays no attention to Master
Fisherman's calling. He makes himself appear like the latter, lands in front of the
village, and tells the woman that there were no flickers on the island. He tells her
that he has become different, and that he is very hungry. He fishes as Master Fisher-
man had done, and eats the halibut. The woman then goes after water, and finds
her real husband sitting by the creek. He tells her that he had wished his hair-seal
club to carry him ashore, and orders her to close all the holes in the house. Then he
knocks Raven down and throws him out into the latrine. \\'hen Raven talks from
underneath, he pounds him again, puts him down on the beach, and rolls a rock
over him Ska, Skd.

Still another Masset series, which was told to me by the chief of
the StA'stas, is as follows:

Master Fisherman is fishing for halibut. Raven visits him, and tells him that he
has seen many woodpeckers on an island. One day when it is calm they start with
Master Fisherman's wife. He goes ahead, takes some shoots of a plant, and strikes
his nose until it bleeds. Then he transforms the twigs into woodpeckers. Master
Fisherman, who is in the habit of tying the red feathers of woodpeckers to his hooks
in order to secure good luck, goes ashore. Raven pulls his blanket over his head,
pretends to sleep, wishes for a wind, and the canoe drifts away. He does not pay
attention to Master Fisherman's calling, transforms himself into the shape of the
latter, and says to Master Fisherman's wife ' that Raven has been Ijing. He is
always hungry now and eats a great deal. Master Fisherman calls for his rattle and
his bow, and with their help walks back over the sea. He meets his wife outside,
and tells her what has happened. He orders her to close up the chinks of the house.
Master Fisherman clutis Raven, breaks his bones, and throws them into the latrine,
On the following morning Raven insults Master Fisherman's wife by spittin<: at her
from underneath. The man pounds him to pieces and throws him into the sea.
There he is found Sk^.

(43) WAR WITH THE THUNDERBIRD

This story is wdely spread on Vancouver Island, but does not
seem to occur in the northern area. Among the various branches of
the Kwakiutl it is worked into a coherent tale, together with incidents
41 and 23. Raven seduces a girl; and his son, who originates from a
secretion of her body, is carried away by the Thunderbird. After
three days he comes back; but since Raven does not recognize Mm,
he disappears for good (No. 416, p. 708). Raven sets out to take
revenge. He plans to make an artificial whiJe of wood, which is to
be calked with pitch. In order to obtain pitch he induces the per-
sonified Pitch to go fishing with him, and Pitch melts in the warm sun
(No. '2.3, p. 683). Then Raven proceeds to build the whale, and
incident 43 follows.

• There is an inconsistency between the following and previous part of the tale.

712 TSIMSHIAN MYTHOLOGY [bth. ANN. 31

Among the Comox, Nootka, and southern Kwakiutl the incident
appears in another connection. Thunderbird and another bird play
a game of rolling the hoop, in which Thunderbird loses. He steals
the bird's wife, who later on is recovered by the birds. After this the
birds send out an artificial whale to take revenge. The first part of
this tale has also been recorded in the delta of Fraser River. The
incident of the pitch does not occur in these versions.

Twice (Ne 9.241 and Ri 5.214) the tale No. 4.3 has been recorded
without connection with other incidents.

(a) Raven Goes to Take Revenge for the Death of his Son

(5 versions: H ap 884; Ri 5.211; Ri MS; Ne 5.179; K 11.180)

All these versions take up the tale at the end of incident 41, and in
all except the first two the story of Pitch (No. 23, p. 683) follows.

(b) Thunderbird Steals the Wife of Another Bird

(5 versions: Ne 5.206; K 10.299; Nu 5.103; Co 5.82; Sts 5.34)

Thunderbird and Gull play rolling hoops. Thuuderbird's hoop is Fire; Gull's,
Fog. Gull wins four times. Thunderbird is ashamed and retires to the woods. He
meets a bird whose eyes become red when Thunderbird looks at him Ne 5. [Heavenly
birds live at Thunderbird Place (Ku'nwaasj; quadrupeds and birds, at Crooked
Beach (Qa'logwis). The former play against the latter. Their gambling-stones are
Fog, Rainbow, Cloud, Carrier Of The World. The earthly birds hit them and roll
them back. The heavenly birds miss them. Then all go into the house K 10.
Thunderbird plays against Woodpecker, whose companions are Kwo'tiath, Kingfisher,
and Heron. When Thunderbird throws the hoop, Kwo'tiath claps his hands. The
hoop increases in size, so that the birds hit it. WTien Woodpecker throws back,
Kwo'tiath claps his hands, and the hoop becomes so small that the other party misses
it. Thunderbird loses, and all enter Woodpecker's house Nu 5. Thuuderbird's hoop
is made of fire. It is hit by Woodpecker. His second hoop is made of fog. Wood-
pecker hits this also Co 5. The StsEe'lis version does not contain this introduction.]

The southern versions introduce here an incident wliich explains
why the Thunderbird desires to abduct the woman.

After Woodpecker has invited the players, his servants put up a salmonberry bush,
and his wife Thrush produces ripe sahnonberries by her song. This incident is re-
peated in the Bungling Host story (No. 326, p. 696). Then Thunderbird covets her.
He sends forth lightning and wind, which blow away all the birds, and he carries
away the woman K 10.299. [Woodpecker's wife, the Thrush, is ordered to prepare a
meal. She walks along the walls of the house to her boxes, and sing.s, "Berries, ber-
ries! " At once the dishes are full. The chiefs are unable to empty them. There-
fore they decide to carry away the woman. The Thunderbird arises. There is
lightning and darkness, and he carries away the woman Nu 5.]

In the Comox version the order of events has been changed. Thun-
derbird intends to carry away Thrush Woman. He pays a visit
to Woodpecker, and during this visit the game mentioned before is
arranged.

Woodpecker's wife is Thrush. Thunderbird wants to abduct her, and visits Wood-
pecker, accompanied by the Crane and another bird. He sits in the house with

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 713

covered head in order to hide his long nose. Thrush asks her husband to get a salmon-
berry bush. She sings: leaves, flowers, and berries appear on the bush. Thunderbird
eats, and after this follows the game.' After he has been beaten, he is angry, sits
down on Thrush's blanket, and creates a gale, which breaks up the house and blows
away all the birds. Then he carries home Thrush Woman Co 5.

The corresponding part of the StsEe'lis version is as follows:

Eagle's son marries Xut la small bird ). His uncle, Woodpecker, covets the woman.
When Eagle discovers this, he returns to his father. Woodpecker invites the people,
and the bird woman whom he had abducted dances and spits into a basket, which is
at once full of berries. Among the guests is Sockeye Salmon and his slave Thunder-
bird. The latter resolves to abduct Xut. Salmon lies down in the bow of his canoe.
Thunderbird stands in the stern. Xut goes into the water to give them traveling-
provisions. Thunderbird takes her aboard, and they carry her away Sts 5.

In the Newettee version, as recorded in Ne 5, the story of the hoop
game is not connected with the abduction of the woman, and the
incident of the production of salmonberries by the woman's song is
omitted. Presmnably this version is not as well told as the others.
It is, however, fuller in regard to the incidents relating to the recovery
of the woman.

Thunderbird wants to abduct a woman, the Red-Winged Flicker. He wishes her to
eave the house to ease herself, and carries her away. The animals go to recover her.
Wren (?) suggests that they take her back when she is picking berries. Mink is sent
ahead to advise her. For joy on seeing him, she forgets to fill her basket. On the
following day, when she goes berry-picking again, she is carried away. Thunderbird
follows her, and wishes her to go out and get water. She goes out, and he carries her
away again. Wren (?) advises the animals to go to Thunderbird 's house in the form of
trout (?). Thunderbird catches Flicker's husband, who has also the form of a trout,
and who later on succeeds in carrying back his wife. Thunderbird follows her, and
wishes her to come out to pick berries. He carries her off a third time. Then the
animals make a whale to kill the Thunderbird Ne .5.

In the Kwakiutl version also a number of incidents are introduced
which precede the making of the whale.

Woodpecker calls a council, and the animals resolve to make war on Thunderbird.
Wren invites them to borrow the Salmon masks and to enter the salmon weir of
Thunderbird. Mink goes to Spring Salmon to borrow the basket containing the
Salmon masks; but Mink unties it, and all the salmon jump out.^ Spring Salmon
puts them back ; and Mink takes the basket to Woodpecker, who is advised to put on a
mask of a little Silver Salmon and is told what to do. The animals all go in the form
of salmon, enter Thunderbird's salmon weir, and are caught. Thrush Woman goes
domi with her husband, who clubs the salmon. Mink groans when being struck.
Thrush Woman takes the little Silver Salmon, who makes himself known to her. He
asks her to throw the intestines and the blood of the salmon into the sea. Thrush
Woman asks the salmon to let her see his true face, that she may believe him, and
he lifts his mask. The woman does as she is asked, and takes the bones, intestines,
and blood to the water. The salmon return to life and take her along K 10.

In the Nootka version there are also a series of attempts to regain
the woman.

Crane suggests that they make a fog, in which the fugitives are to lose their way.
They are unsuccessful in doing this. Next Woodpecker and Kwo'tiath are sent out as

, 1 For other gambling-matches see p. 812, No. 22. = See p. 715.

714 TSIMSHIAN MYTHOLOGY [eth. ann. 31

scouts. They see that the woman is watched by Thunderbird jrirls. Kwo'tiath is
told to become a salmonberry. He assumes the form of an enormously large berry,
and the Thunderbird girls suspect that it is dangerous. Next Woodpecker tells
Kwo'tiath to assume the shape of a salmonberry bush. He becomes an enormously
big bush, which is again suspected. Next Kwo'tiath transforms himself into a giant
salmon, while Woodpecker becomes a small salmon trout. Thunderbird catches
them and carries them home, ^^^len the woman cuts the salmon trout, the latter
tells her to keep all the bones and the skin. When Kwo'tiath is cut and hung up
to dry, he breaks the poles. Thunderbird orders his wife to throw the bones into
the river. She goes way out into the water and is carried away by the Trout. At the
same time Kwo'tiath breaks the drying-frames, revives, and swims away Nu 5.

In the Comox version there are also a number of incidents pre-
cedino; the making of the whale.

The birds hold a council, and Wren advises them to let Woodpecker assume the
form of a trout and to attack Thunderbird. Mink assumes the form of a spring salmon
and accompanies him. They go into Thunderbird's fish trap. The fish are carried
into the house, and the Trout that is Woodpecker tells her to preserve his bones and
to throw them into the water. The other fish are dried. Mink always jumps down
from the drying-frame. When she carries the bones into the water, the Trout revives
and carries her away Co 5.

Quite similar to this is the StsEe'lis version.

Woodpecker and Mink, who had been a slave of Sockeye Salmon, go to recover the
woman. They go into the fish trap which is watched by the Thunderbird. Wood-
pecker assumes the form of a echoes salmon; Mink, that of a spring salmon. Mink
wishes that the woman should dry him over the fire, and that she should roast the Wood-
pecker. Mink falls down repeatedly. He wishes that the woman shall throw the
bones of the echoes salmon into the water. Then the bones revive and carry the
woman away. The Thunderbird story ends here Sts 5.

(13 versions: H ap 884; Ri 5.211; Ri 5.214; Ri MS; Ne 5.206; Ne 5.179; Ne 9.241;

K 9.493; K 10.308; K 11.180; Nu 5.104; Nu Sproat ' 177; Co 5.83)

As stated before, the versions Ri MS, Ne 5.179, K 9.493, K 11.180,
introduce here the incident of the killing of Pitch, which Raven
requires in order to calk the whale that the anunals intend to make
(see p. 683). There is a reference to this incident, although in a dif-
ferent form, in K 10.

The animals have another council and decide to make war on Thunderbird. Owl,
Hawk, Bat, and Raven go out to borrow pitch. After some time these animals come
back, and the pitch is taken up to the beach. [The Bellabella version is very brief.
It is simply stated that Raven lets the people put stones into the whale, and that he
gets pitch and alder wood, probably for making the whale. Among the animalB that
go in is the Mouse H ap.]

One of the Rivers Inlet versions is independent of the preceding
story, and teUs that the two culture-heroes No'aqawa and Masmasala'-
nix decided to make the whale in order to kill Thunderbird, who
carries away people.

No'aqawa wishes Masmasala'nix to make the whale. He does so and covers it with
pitch. Then he tells all the people to enter the whale, which Masmasala'nix closes

Ri 5.214.

1 r.. M. Sproat, Scenes and Studies of Savage Life, London, 186S.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 715

In the other version, which is connected with the incident No. 41, K!wek!waxa'we^
goes to Grouse, who always appears as carpenter, and asks liim to carve a whale. After
it is done, it is covered ^rith pitch and thrown into the water. He liimself, the Hali-
but, Beaver, and Sea Otter go into the whale, which swims to Sa'ludze, an island
north of Malcolm Island, in Queen Charlotte Sound Ri 5.211. [In Ri MS, after Pitch
and Frost have b.een killed (see p. G83;, he car\-es the whale, the people go inside, and
they launch it. The whale swims and comes up to blow. It sticks in the mud, and
the Beaver is hired to dig it out again. No details are given in the version Ne 5.206.
In Ne 5.179 (y^meiil kills the Pitch, calks the whale which he has carved of cedar
wood, and asks the animals to go in. The black bear is placed in the head ; the grizzly
bear, in the back; the wolf, in the tail. The whale does not move quite properly
until the animals are instructed by CK^meal how to handle it]

Somewhat different are the incidents told in some of tlie Kwakiutl
versions.

O'^meiil makes a whale of poles. He sends Mink to borrow the whale mask of the
Whale. He is instructed not to open the bag in which it is kept. Mink disobeys, and
finds a small piece of root, which blows on the ground. He returns to Whale, who
folds it up and puts it back. Mink delivers it to (/^meal, and the animals go into the
whale. Mink sits in the spout-hole Ne 9.241.

Woodpecker, Woodworm, and Ant are asked to carve a whale out of cedar wood.
Mink and Deer are sent to borrow the ballast of Sea Lion for ballasting the whale.
Wien the whale is completed, all the animals go in. Grouse gives his adze to Mink.
Squid shuts the door on the back of the artificial whale K 10. In K 9.493 it is stated
that the animals gather stones for ballast, and that the whale is calked at Ma'lma, an
island just opposite Crooked Beach. In K 11 K!wek!waxa'we^ sends Raven to kill
Pitch. Meanwhile the other people bring wood and make the framework of a whale,
which is covered over with melted pitch. After four days the whale is finished.
Grizzly Bear, Deer, Mink, and Raccoon are placed in charge of the blow-hole.
K!wek!waxa'we^ causes the tide to turn and to carry the ^\^lale to the house of the
Thunderbird.

Kwo'tiath advises Woodpecker to borrow the Whale's canoe. All the animals go
in and go to the Thunderbird 's house in the form of a whale Nu 5.

During the council Wren advises Woodpecker to borrow the Whale's canoe. Mink
says he wants to go. Woodpecker agrees, and Mink finds the old Whale lying near the
fire. He kicks him and asks for the canoe. The Whale, however, declines, because
he says Mink will spoil it. Mink pretends to go out, but hides behind the door.
After a little while he returns, and says that the other animals are too lazy to come.
Whale gives him the box in which his canoe is kept, and orders him not to open it.
Mink disobeys, opens the box, and the Whale jumps out. Mink pretends that the box
broke by accident. When he finally returns to Woodpecker, the latter. Bear, Wolf,
Panther, and other animals, go aboard. The canoe is ballasted with a heavy stone,
and in the bow is Mink, who carries a chisel. The canoe appears like a whale Co 5.

Finally the animals set out in the whale, and arrive in front of the
Thmiderbird's house. The Thimderbird sends out his children one
after another to catch the whale. Generally the cMldren are called
in order "The One WTio Can Carry One, Two, Thi-ee, Four, Whales."
They are all killed either by sticking to the pitch-covered whale,
wliich pulls them under water, or by having their feet cut by the
animals that are hidden near the blow-hole.

The Thunderbirds stick to the whale, and the Mouse gnaws through their wings
H ap. The Thunderbird sends out his four children, and all are drowned by the
whale. Finally the Thunderbird himself is killed Ri 5.214.

716 TSIMSHIAUr MYTHOLOGY [bth. ann. 31

The version Ri 5.211 is almost identical with the preceding one,
except that the youngest son is The One Who Catches One Whale;
the oldest, The One Who Catches Four Whales.

The last named is told to catch the whale by the head. The old Thunderbird
helps him, but nevertheless both are drowned. The whale dives with snch force
that it sticks in the mud of the bottom of the sea. Beaver and Sea Otter have to dig
it out Ri .5.211. In the version Ri MS every one of the Thunderbird's children
raises the whale a little higher. They are all told to take hold of it by the head.
Every time the whale dives, it has to be dug out again. Ln the version Ne 5.206
the animals attack the birds that try to lift the whale. The Mouse gnaws their talons,
Raccoon blinds them with liis \irine, Bear breaks their wings, and the Deer kills them.
In Ne 5.179 the Thunderbird, when taking hold of the whale, hurts Mink; and when
he cries, the Duck breaks the Thimderbird's wings with a stick, and the Black Bear
eats its feet. The youngest one of the Thunderbirds, who is in the cradle, is the
only one that is saved. In another Newettee version Mink sits in the spout-hole.
The Thunderbirds put on their bird masks and fly do\\Ti. They grasp Mink, who
cries. Then the animals strike the Thunderbird. The Wasp stings his eye, and
Grizzly Bear and Wolf kill him. MTien the next one tries to lift the whale, the
Grizzly Bear, Wolves, and the Black Bear strike him, and his face is covered by the
Squid. At the end of tliis story it would appear that O'^meiil's folding-canoe had
assumed the form of the whale, but this point is not brought out qidte clearly Ne 9.241.

The version K 9.493 is identical with K 10.

The wings of the Thunderbirds stick to the pitch. Mink cuts their talons. The
whale dives, and they are drowned. A\Tien all their children are drowned, Thunder-
bird and liis wife dress. Before flying out, he puts his wrist-bands and anklets on
the youngest cliild, which is still in the cradle, and says ths>,t future generations of
men shall do the same to their children when they are ten months old. He also ordains
that there shall be thunderstorms only in spring and in autumn. Thunderbird and his
wife are drowned. On account of this story, children's jurist-bands and foot-bands are
used, the hoop game is played, the Ma' mallleqala use the whale mask, and bones and
refuse of salmon are thrown into the water.

Wlien the AMiale arrives, the young Thunderbirds put on their feather dresses
and try to catch it. The first one grasps it, and Ixis talons pierce the skin. The
animals tie them inside and cut them. The Thunderbird gets weak on account of
loss of blood. Kwo'tiath beats the ballast, saying, "Get heavy!" Thus the Thunder-
birds are drowned. The bird that is first caught has time to warn his brothers, never-
theless they are kllle<l. Only one Thunderbird survives. Kwo'tiath transforms the
canoe and the animals in it into stone Nu 5.

This tale is also briefly referred to by Sproat. He simply states that Kwo'tiath
enters a whale and drags the Thunderbirds under water. The last one escapes.

The Thunderbird tries to lift the whale. The stone rolls back into the tail. Mink
cuts the feet of the Thunderbird with the cliisel. All the Thunderbirds are killed
excepting the youngest one, who is still in the cradle. His father tells him to cause
thunder only in summer and to stay at home in the winter Co 5.8.3.

(44) txa'msem and chief grouse (p. 94)

(9 versions: Ts 94; BCa 5.245; BC5 45; Nu 5.105; Cow 5.46; Chil 33; Nez Perc6 ' 23;

Ojibwa 2 49, 215)

Txil'msEm finds a house inhabited by a woman and two children. He trans-
forms three crows, making one appear as lus wife; the other two, as his children.

'Herbert J. Spinden, Myths of the Nez Perc(5 Indians (Journal of Amakan Folk-Lorc, vol. xxi, p. 23).
2 William Jones, Ojibwa Texts, edited by Truman Michelson (Pvbl. A m. Ethnol. Soc., vol. vu, part 1).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 717

They are discovered, and led into the house of Cliief Grouse. Grouse makes arrows
and darts, goes hunting mountain goat, and is successful. Txii'msEm follows liim,
and sees that he shoots at a crack in a cliff. When lie shouts, a bright youth appears,
upon whose question Chief Grouse says that the arrows are the youth's. Then goats
fall down. Txa'msEm tries to imitate liim. When the youth appears and questions
him, he says that the arrows are his own. Then the youth breaks them. Txa'm-
SEm cuts his own stomach and carries the fat of liis intestines home. WTien this is
scorched, he faints. For this reason Raven has no intestines Ts.

Panther goes hunting goats and meets To'alaLlit, who asks whose bows and ar-
rows he is carrying. Panther replies that they belong to To'alaLlit, who then ex-
changes weapons with him and makes Panther a successful hunter. AMien he
reaches home, Panther does not share his food with Raven. Raven goes hunting.
The same liappens to him, but he claims the arrows as belonging to himself. The
end. relating to theintestines of Raven, is the same as in the Tsimsliian version BCii 5.

Raven and Lynx live together. Raven catches salmon, which he refuses to share
with Lynx's children. Lynx goes hunting; and while waiting for goats, he sees a
mountain staff coming down. ^V^len it approaches, he sees Toa'laL.'it, who wears
a large hat. He asks Lynx who made the arrows. Lynx replies, "Toa'laL.'it made
them." Toa'laLlit throws them down the mountain; and when Lynx goes down,
he finds that each one had killed a goat. Toa'laLlit becomes Lynx's protector.
When he reaches home, his wife can not lift the quiver in which he carries the
mountain-goat fat. He does not give any. to Raven and liis children. Raven goes
out himting too, meets Toa'laLiit in the same manner, and says that he liimself made
his arrows. Then Toa'laLlit throws them down the mountain and breaks them.
Before returning home. Raven cuts liis own belly, takes out five pieces of fat, and re-
places his intestines. He gives them to his wife; and when they are roasted, he
feels sick and puts the fat back BC6.

Raven and a small bird live together. Raven catches many herrings, but refuses
to share with the bird, ^\■hen the bird's children look through knot-holes in his
house, he pokes them. The bird goes elk hunting. He meets Wolves, who ask
him whether he killed the elks. The bird replies that he thinks the Wolves
killed them. The Wolves transform the meat, so that it is very easy to carry. He
closes the holes in his house and fries the meat. Raven sends lum herring, asking
in return for some of the meat; but the bird does not open the door. Raven goes
himself, but fares no better. He swallows the dish and the herrings, and tells his
wife that the bird has accepted them. He goes hunting. When the two Wolves
come, he claims to have killed the elks liimself, and scolds them. He carries the
meat home with difficulty, throws it down in front of the door, and the meat is trans-
formed into rotten wood Nu 5.

Raven is carving a deer. Xiils meets him, and asks liim tti be careful, so as not to
break his (Xals's) arrow. Raven scolds lum. When he carries the deer meat home,
Xiils throws rotten wood on his pack, and a stone into the deer's stomach. '\\Tien
Raven throws it down outside, it is transformed into rotten wood and stone. Tliesame
happens to Gull, who is courteous, and s;iys that the arrow belongs to Xiils, who,
in return, makes the deer very fat and hea\'y. Raven sends a present of fish to Gull,
asking for some of the meat, but it is refused. He is ashamed, and throws away the
fish. He goes hunting once more, and the same as before happens to him and to
Gull. Xiils transforms both into birds Cow 5.

An Ojibwa tale of Niinabushu treats the same motive. A man whose provisions
have been used uji by Niinabushu goes to get sweet-brier berries with which to feed
his family. He finds an arrow on the ice of a lake, and is asked by a voice whether
he thinks it is his own arrow (Ojibwa 51). He says that he only wants to look at it,
and is helped. Later on Niinabushu has the same experience, but makes a mistake
and claims the arrow as his own (Ojibwa 61).

718 TSIMSHIAN MYTHOLOGY [bth. Ann. 31

The versions collected in the interior are not quite so clear, and
can be \mderstood only in the light of the Coast versions.

Fox goes hunting, and finds deer pierced by arrows, and a wcjunded buck cornea
miming towards him. It dies. He takes out the arrows, washes them, and places
them in a pile. The Wolves come and ask for their arrows. They take them and
leave the meat, which Fox takes home, Nez Perc^.

A boy goes hunting, and hears some one driving caribou towards him. He shoots
the large animals. Three Wolves come up to him and ask him if he has killed all
the animals himself, to which he replies in the affirmative. The Wolves say that
they had eaten beavers which the boy had killed before, and fur this reason had
helped him Chil 33.

(45) RAVEN INVITES THE MONSTERS (p. lOO)

(5 versions; Ts 100; Tic 5.317; M 316; M 364; Ne 5.181. See also Ts 1.189; Ts 5.293;
Tla 16; T16 170; and Ts 639)

Raven gives the first potlatch to all the sea monsters, wMch become rocks. He
himself is transformed into a rock. Only the devilfish escapes by going down into
the water. Therefore the devilfish dies when it hears the raven cry, and people caw like
the raven on seeing it ' Ts.

Raven invites all the animals to a feast, among them the Killer Whale with many
rings on his hat. He shouts, and all become stone, that may be seen on Stikine River
Tic. Practically the same story is told by the Masset. He shouts when day comes,
and the animals become stone M 316. In another tale Qing" invites the Ocean
People, who become stone M 364.

The same story is told of a human chief in Ts 5.293 and Ts 1.189. In this case all
the monsters are enumerated by name. The chief, Y!aga-k!une'°sk, invites the
sea monsters, who appear, using killer whales as their canoes. When they enter
the house, a flood of water comes in. The most dangerous ones sit in the rear of the
house. He gives them fat, tobacco, red paint, and eagle down. They promise not
to kill people. The cliief uses the dress of his guests as his cresta Ts 5.293.

Tlie people go to Nass River, and Y !aga-k !une'°8k puts up a stone tot«m-pole at
Little Crabapple Tree. At his feast he divides animals and supernatural beings of
the woods and the sea. The monsters come in on waves of foam. When the foam dis-
appears, they are seen wearing their crests. The chief takes his name. It is day-
light before the stone totem-pole is erected. The guests disappear, and therefore the
stone rerrMins leaning against the cliff Ts 1.189.

Quite analogous is the following Newettee tale. Raven builds a feast-house, and
orders the Bears, the Wolf, and the Squid to hold it together. Then he invites in
all the sea monsters, the birds, and Thunderbird. He feasts them. He alone is
able to drink the hot oil that he offers to his guests Ne.

A similar incident is referred to in Tla, where Raven gives a feast because he
desires to see GonaqAde't's blanket and shirt. He invites other chiefs too. As
long as the sea monster GonaqAde't is outside, it is surrounded by a fog; but it
appears clearly when it enters the house. The same tale is recorded more fully in
T16. The crew of a canoe is killed by GonaqAde't; and the cliief, instead of taking
revenge, invites him and the sea monster, and re&tore.s the chief's nephews.

(46) WREN KILLS THE BEAR

(13 versions: Tla 17 ; Sk 362, 363 ; N 117 ; BC 5.256 ; H ap 888 ; Ri 5.212 ; Nu ap
891; Chin 119; Quin 126; Ntl Teit 3.331, 342; Lil 312)

The story of Wren, who kiUs tlie Bear,- appears in a great many
different connections. Only among the Thngit does it appear as part
of the Raven tale.

• See also pp. 100, 138.

'^In Sh679 Wren kills the Bear with an ax. In other respects the tale is similar to the one discussed here.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 719

Raven assembles all the Birds, in preparation for a feast. He asks the Birds whether
one of them can fly into the Bear's anus. Wren does so and pulls out Bear's intes-
tines. Then he drives away the Birds and eats the Bear Tlo 17.

Grizzly Bear steals the salmon of Song Sparrow. The Bear swallows the bird, who
starts a fire in the Bear's stomach and kills him. Then the Bird asks his grandmother
to help him bring in the Bear Sk 302, 363. The continuation of this story is identi-
cal with the Ts'ak' story of Nass River (see p. 868).

On Nass River the same tale appears as the introduction to the Ts'ak' tale.
Grizzly Bear steals Ts'ak' 's salmon, and is swallowed by Mm. Grizzly Bear snuffs
him in, and Ts'ak' starts a fire in Grizzly Bear's stomach. Finally the Bear dies,
and Ts'ak' comes out of his anus N 117.

Quite similar to this is the Bellacoola version. Stsqa'aqa, the son of Pakua'na,
catches salmon, which are stolen by the Grizzly Bear. The Grizzly Bear snuffs him
in, but he flies right through his body. Tlien the Bear snuffs liim in again and closes
nose and anus witli plugs. The bird starts a fire in the stomach of the Bear and flies
away. The sparks that fly out of the Bear's mouth become the stars BC 5.256.

The Bellabella version is very brief. It is merely stated that the bird Tsiskin
quarrels with the Black Bear, who snuffs him in. The bird starts a fire in the Bear's
stomach and kills him H ap. The s-ame story is told by the Rivers Inlet people.
Stskin is swallowed by the Grizzly Bear, and flies right through his body. The fourth
time the Bear swallows him, he makes a fire-drill out of his bow, uses his cedar-bark
cape as tinder, starts a fire, and flies out. The Bear is killed. This story continues
in the same way as the Nass River story, telling how the little bird asks his grand-
mother to help him carry home the Bear Ri 5.212.

The bird Bntsix calls for the Elk. Various animals come, until finally a bull Elk
appears. The bird flies into its anus and cuts up tlie stomach. Tlie Elk dies, and
the bird flies to his grandmother, whom he asks to help him carry back the Elk, Chin
119. A similar story is told by the Shuswap Sh 679.

Wren goes fishing. Elk takes away his salmon-spear. When this happens again ,
Wren flies into the nose of Elk, and scratches him until he dies Quin 126. Wren
overcomes Elk by flying into his nose Nu ap 891.

Related to this story is also the following: Wren calls out the elks one after another.
When a very fat one appears, he jumps into its anus, cuts out its heart, and kills it.
Then Wolves appear and steal the elk Ntl Teit 3.342. A variant is told by the Lil-
looet Lil 312. In another version Grasshopper kills Elk in the same way Ntl Teit
3.331.

This story is ob'viously related to the tales of animals -which swallow
other small animals or people. (See pp. 611, 659, 687, 868.')

(47) RAVEN PULLS OFF THE ARM OF A CHIEF

(5 versions: Sk/ 136; Co 5.78; Chil 23; Wasco 281; Loucheux, Fort McPherson »)

Raven comes to a town where the prince, a very strong man, had his arm pidled
out by a supernatural being, the son of Gu'gal. Raven takes the form of an old man
in Gu'gal's town, and gambles with the chief's son. He stays over night in the
house, and when everybody is asleep he tries to take away the arm. He touches
the screens behind which it is kept, and they give forth a loud noise. At once he
lies down again. Finally he takes it away. In flying out he touches the screen
with his claws, and the screen gives forth a loud noise again. However, he escapes,
and returns the arm to the young man Sk 136. The Bear Woman steals fish from a
house. When the owner tries to shoot her, the Bear tears out his arm and runs
away. Raven goes to the Bear's house, boils red cod, and feeds her until she falls
asleep. Then Raven steals the arm and flies away with it. After he reaches his own

^ The Coos have a distantly related story of an old woman who is swallowed by a bear, whom she kills
by cutting his heart, Coos 10-3. Analogous is also a story of a shadow who is kiiled by a girl whom he has
swallowed, Coos 109: see also Jones, Ojibwa Texts 207.

- C. Camsell, Loucheux Myths {Journal of American Folk-Lore, xxvm, 191.';. p. 253).

720 TSIMSHIAN MYTHOLOGY [eth. ann. 31

village, he sucka the arm and begins to sing. The arm gradually comes in through
the smoke hole, is put in its place, and healed on by the Snail Co 5.78. A man
marries a Bear. Wlien he is not true to her, she tears off one of his arms. One time
he finds his Bear wife and her two children. The Bear Woman gives him food, which
he eats with one hand. At night ahe places the arm under his pillow, and puts it on
again Chil 23.

It is doubtful whether the following story is analogous to the pre-
ceding one.

An ogre tries to carry away a crying boy. She puts her arm down through the
smoke hole, and the boy tears it off. A dance is held, and the five ogre sisters
appear. They dance, and sing, " Give me my arm! " When the people return the
arm, the ogre women become excited, dance, and do not notice that the people close
the house and set fire to it. Thus they are burned Wasco 281.

Grizzly Bear tears off Fox's arm and hangs it up in his lodge. Crow (Raven?)
and Sparrow Hawk go to recover it. Crow begins to tell stories to Grizzly Bear until
the latter falls asleep. Then he steals the shoulder and restores it to Fox, Loucheux.

(48) RAVEX IS SET ADRIFT

(3 versions: Tin IL'. 17; T16 121)

Raven steals his companion's grease. When the latter finds out what has hap-
pened, he puts Raven into a box. Raven asks him to tie it up with straw, not
with a rope. Then Raven's companion kicks the box into the sea, and Raven flies
out Tla 12, 17. After Raven has been gathering fish with hiscompanion (seep. 692),
he induces the latter to flee, pretending that enemies are coming. His trick is found
out. He is put into a box, but he makes a hole in it and escapes T16 121.

There are a number of other stories referring to a young man who
is put into a box and sent adrift. Most of these belong to the story
of a youth who visits the Eagle town and marries the Eagle girls
(see p. 796).

(186) TXa'mSEM pretends to build a canoe ' (p. 84)

Txa'msEm marries a widow 'sd?ughter, and pretends that he is goingto build a canoe
for his mother-in-law. His wife gives him food, and the women hear a noise as though
he were cutting wood. In the evening he asks liis mother-in-law to prepare supper
for him. He continues this until the provisions are nearly gone. One day the
mother sends her daughter to see whether the canoe is nearly finished. Txa'msEm
is found beating an old rotten cedar tree with a stone ax. The women move away
and leave him alone.

(187, 188) txa'msem and tue wolves (pp. 94 and 96)

Txa'msEm goes to the house of the Wolves and pretends to be a hunter. The Wolves
bring in a great deol of food, and T.xa'msEm does not know how to get possession of
it. (Here follows his adventure with Chief Grouse [see p. 716], in which he cuts out
his own intestines.) He meets two W'olves, wlio take him back. Txa'msEm is
unable to keep up with them, on account of his wound. He is led to the village
by Tomtit, whom he tells that Grouse has been envious of his success in mountain-
goat hunting, and has struck him with a club and thrown him down a mountain.
The W'olves take the scent of his wound, and he says again that he has been hurt by

'The following incidents, which occur iu the Tsimshian version ol the Eaven tale recorded in this
volume, belong to the scattering episodes of our list (see pp. 572 et seq.).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 721

Chief Grouse. Txa'msEm is fed. On the following day the Wolves go hunting.
Txii'msEm accompanies two yoiuig Wolves, who go up a mountain and throw down
the goats that they have killed. Txa'mBEm gathers up the game, covers it with hem-
lock leaves, leaving out only four or five goats. The young Wolves find the game
by the scent and accuse Txa'msEm, who says that he had been intending to protect
it against robbers. At the feast given by Cliief Wolf no one speaks to Txa'msEm.
He is sent again with the hunters, and the same tiling happens as before. He hides
the animals on the beach. The Wolves take the game away, and Txa'msEm drifts
to Cape Fox on a floating log. For this reason canoes do not upset at Cape Fox.

(190) TXa'mSEM AND THE CBAB (p. 70)

(2 versions: Ts 70; Sk(f.l28)

Although the incident of Raven wishing to play with the Spider
Crab and being eventually drowned by him is confined to the Tsim-
sliian and Skidegate, it must be compared witli the numerous other
mcidents wliere animals whom he treats in a similar manner dro^vn
him. Thus we have a tale of the Devilfish holding Raven and drown-
ing him Ne 5.176.

(211) txa'msem and lagobola' (p. 68)

(2 versions: Ts 69; N IS. See also Tl 5.318;

The second part of tliis story, the shooting-match between Txa'm-
sEm and Lagobola', is confined to the Tsimshian. It has been col-
lected only on Nass and Skeena Rivers.

After the fog contest (see p. 666), Txa'msEm and Lagobola' land and have a shooting-
match. They shoot at a crack in a mountain and stake Skeena River against Nass
River. They sit down on two stones, and Txa'msEm sits next to the water. As
soon as Lagobola' shoots, Txa'msEm squirts water from his mouth and wishes that
the arrow may not hit. Nevertheless Lagobola's arrow hits, while Txa'msEm's
falls to one side. Txa'msEm insists that he has won, and Lagobola' accepts the
situation. By winning Nass River he brings it about that olachen go up there Ts.

After the fog contest just mentioned, the two go up Nass River, each in his own
canoe. They arrange a shooting-match and sit down on two rocks. They shoot at
a crack in a mountain. Txa'msEm i^uts his grandchildren the Crows near by.
Lagobola' places the Canada Jays in the same way. Txa'msEm tella the Crows to
carry his arrow to the goal. They do so and remove La2obola''s. Thus Txa'msEm
wins the Nass River, and for this reason the olachen go there twice every year. Txa'm-
sEm ordains at the same time that the salmon of Skeena River shall be fat N.

I am not certain that the two versions are quite independent.
Mr. Tate's Tsimshian version is so similar to tlie Nass version,
that I am mider the impression that.the prmted ft)rm of the latter
was known to him.

The Thngit versiuu here mentioned is not identical with the preced-
ing ones. It is merely an incident m Raven's contest with the One-
Eyed Giant. The first part of the contest is a shooting-match, in
which they try to hit the summit of a niountam. The Giant's arrows
do not reach there; while Raven uses a bird for his arrow, which
flies to the top of the mountain Tl 5.318.
50633°— 31 ETH— 16 46

722 TSIMSHIAN MYTHOLOGY [eth. ann. 31

(212) TXA'mSEM finds a BEALTIFtTL BLANKET (p. 72)
(3 versions: Ts 72; Na 70; N5 38)
This incident is apparently confined to the Tsimshian and Nass.

Txa'msEm steals a chief's dancing-blanket and throws away his raven blanket.
After a while he tears the dancing-blanket and has to search for his raven blanket.
When traveling about, he sees in the woods what he believes to be a dancing-blanket.
He tears up his raven blanket and puts on the dancing-blanket. Soon, however,
he finds that he has mistaken lichens for a blanket. He mends his raven blanket
and goes on. He sees what he believes to be a marten blanket, but he finds that
he has mistaken moss for a blanket. He mends his raven blanket and puts it on Ts.

He kills many ravens and makes a blanket of their skins. He sees hanging in front
of him what he believes to be a dancing-blanket, tears up his raven blanket, but
after a while he sees that what he beUeved was a dancing- blanket are withered leaves.
He mends his raven blankft. and goes on Na.

He wears his grandfather's dancing-blanket. After a while he tears it. Then he
kills ravens and makes a blanket of their skins. Wliile walking about he sees what
he believes is a dancing-blanket. He tears up his raven blanket, but discovers that
he has mistaken lichens for a blanket. Then he mends his raven blanket N6.

(216) TXA'mSEM makes A GIRL SICK AND CURES HER (p. 8l)

(10 versions: Ts 81; Sts 5.25; Till 141; Wish 11; Sh 741; Ntl Teit2.28; Ntl Teit 3.298;
Ntl Teit 3.361; Ntl Hill-Tout 2.561; K 11.135)

Evidently this incident is very much toned down. It seems to
belong to a characteristic series of very coarse stories of the Raven
and Coyote cycles.

Txii'msEm wishes to get possession of a princess. When she goes out in a canoe
with her friends to pick berries, he assumes the form of a stag, which swims in front
of the canoe. They kill it and place it in front of the princess. The stag is not dead,
and kicks the princess in the stomach, so that she becomes ill. Ts. — Parallel to this
introduction is the Kwakiutl story of the deer that tries to get possession of Sawbill-
Duck Woman. When the girls go out in a canoe clam-digging, he puts on his deer
maak, swims in front of the canoe, is captured, and then carries away the girl's privates
K 11.135.

The Tsimshian version continues telling of the efforts of the shamans to cure the
girl. On the fourth day Txa'msEm arrives in the guise of a shaman, accompanied
by his grandchildren the Crows, who are his crew. He sings his song calling for
hail, and the Crows drop pebbles on the roof of the house, thus making the people
believe that he has conjured up the hail. He covers the princess with a mat, crawls
under the mat, touches her, and thus cures her. Ts. — As'ai'yahaL wishes to get
possession of a girl. He waits for her to get sick, pretends that he is a shaman, and
when called sends everybody away except two blind women. He orders the old
women to cover the girl and himself with elk skins, and has intercourse with her.
The women try to restrain him, but he runs away with the elk skins Till. — Coyote
attacks a woman who is swimming in the water. She becomes sick. Raven is unable
to cure her, and a number of girls are sent to call Coyote, whom they carry on their
backs. He asks- that a curtain be put up around the patient, and has intercourse
with her Wish.' — In Sts 5.25 the same story is told of Mink. The versions Sh and
Ntl are very much like the last one. In Ntl Teit 3.361 the same tale is told of
Muskrat.

In Ts Txa'msEm asks as his pay that the people move away and leave all their
pro\-isions behind. WTiile he takes a walk, his grandchUdren eat up ever>'thing.

1 See the original for details.

BOiS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 723

THE FURTHER HISTORY' OF TXa'MSEM (p. lOO)

This is evidently a recent story, which is composed of elements of
a number of folk-tales of the Northwest coast.

A chief builds a beautiful house, the fame of which spreads over the whole country.
One night Txii'msEm appears in the form of a giant to look at the house. The people
watch for him, and one man shoots him with a gun. A number of years later, after
canneries had been established on Skeena River, a young man who had lost every-
thing in gambling wanders about in the mountains, finds a narrow trail on a large
plain, and discovers a house in a deep valley. There he finds Txa'msEm. who shows
his wound and sends his pups to hunt mountain sheep. The cubs are monsters,
which, when called, become very large. The mountains around the valley are
covered with mountain sheep. Txa'msEm gives the young man fat, which by
squeezing he reduces in size. The young man returns, and Txa'msEm smoothes the
land for him. Behind him terrible noises are heard, and the mountains resume
their form.

The first part of this story is obviously the widely-distributed
incident of the giant or monster who visits a house to steal salmon,
and who is shot by the owner or his son. This incident occurs with
particular frequency in Kwakiutl tales (see p. 820). The deep valley
in which the supernatural being resides is a common featiu'e of
Tsimshian stories (see p. 456), and the pups wliich become large
hunting-dogs when put down on the ground are also of common
occurrence (see p. 465).

2. The Meeting of the Wild Animals (p. 106)

(See p. 728)

3. The Porcupine-Hunter (p. 108)

No parallels of this story have been recorded.

A hunter kills too many porcupines. He is called into the house of the Porcupine
chief, who asks the hunter to tell the Porcupine chief's name. He gives several \vrong
answers, and every time he is struck by the Porcupine. Mouse Woman tells him the
right name of the chief, which is Sea Otter On Green Mountain. The face of the
hunter is rubbed with the contents of the Porcupine chief's wives' stomachs, and he is
well again. Hence it is known that the contents of the porcupine stomach will.draw out
quills. The hunter is told not to smoke porcupines out of their dens, to eat them before
winter sets in, and to throw the bcnes into the fire.

4. The Story' of Grizzly Bear and Beaver

(2 versions: Ts 111; Kai 238)

Grizzly Bear kills Beavers on the ice and in theii' houses. One Beaver only escapes.
He makes an artificial swamp under a fallen tree that stretches over the water, sits at
the end of it, and excites Grizzly Bear by scolding him. Beaver jumps into the water
and swims away. Grizzly Bear jitmiis into the morass and is drowned Ts 111.

In the Tlingit country there is a beaver lake. Grizzly Boars and Wolves kill the
Beavers. Only one is left. He makes an island, which serves as his fort. He shouts,
as in the preceding version, "I wish the Grizzly Bears would die!" The Grizzly
Bears swim out and are drowned in the mud around the islajid. The Beaver gives a

724 TSIMSHIAN MYTHOLOGY [bth. ann. 31

feast to the animals of the woods with the meat of the Grizzly Bears. He sings, and
puts on the bear skin. The animals are scared and run away, last of all the Wol-
verene. When he runs out, the door hits him on the back, vliich produtes Ihe black
spot, that may he seen up to this time Kai 238.

5. Story of the Porcupine (p. 112, Ts 1.237)

No other version of this tale has been recorded.

Grizzly Bear pets wet in his den. Porcupine passes. Bear calls him in, ties him up,
and scorches him by the fire. Then he throws out the body. Porcupine calls the
cold, and the Bear freezes to death.

6. Beaver and Porcupine (p. 113)

(11 versions: Ts 1.227; Ts 5.305; N 73; Tla 43; T16 220;-M 44G; Sk 44; Tsta 43; Hare
Petitot 7.234; Sh 654; Jicarilla Apache Goddard' 231)

The story deals with the trick Beaver played on Porcupine, and
Porcupine's revenge, or vice versa. In N, Sk, Beaver tricks Porcu-
pine first, while in Ts 1 , Ts 5, Porcupine tricks Beaver first. In some of
the versions an effort is made to explain why the two animals, who
were originally friends, become enemies. The story centers in the
idea that the Beaver, who is an excellent swimmer, can not climb
trees; while the Porcupine, who is a good climber, can not swim.
The idea that the Porcupine controls the weather, particularly the
frost, is essential in the solution of the plot. Beaver carries Porcu-
pine to an island, from wliich he makes his escape by calling on the
Cold. He then returns over the ice. In the Nass River version the
story is practically dupUcated. We have first the two fiiends invit-
ing each other. At this feast the later contest is suggested b}^ the
kind of food that they give to each other. In some of the versions
(Hare) the whole central point of the story has been lost sight
of. In the Masset version it is even Beaver who is carried out by
Bear to an island in the sea, and who can not return because he is
accustomed to fresh water. Following are the details of the story :

Beaver and Porcupine are friends Ts 5, N, Tla, T16 [they travel together; Bear is
afraid of 'Porcupine; he hates Beaver, whose dams h? breaks, and whom he eats;
BOmetimes Porcupine stays in Beaver'shouse; whenever the level of the lake falls. Por-
cupine goes out first, and the Beaver repairs the dam while Porcupine stands guard
Tla] [Porcupine visits Beaver, who does not like to have tdm in his den because he
leaves his quills there Tlfe].

Beaver in\dtes Porcupine Ts 1, Ts 5, N [asks Porcupine to go with him to the middle
of the lake Tla]; Beaver goes ashore and comes up near the place where Porcupine
sits N ; Porcupine says he can not swim Ts 5 ; Beaver then carries him on his back Ts 1 ,
Ts 5, N, Tla, T16; he tells him to scratch his back when out of breath, and to put his
nose close to the nape of his nock Ts 1, Ts 5, N; when diving, Beaver strikes the
water with his tail Ts 1, N, Tla; he dives a long time Ts 5; Porcupine scratcheshim,
but he pays no attention Ts 1; when he dives. Porcupine is afraid and breaks wind N
[in N, Beaver takes him out to his house, dives twice, and gives liim sticks to eat;
later on he takes Porcupine out to play and dives four tiines; then he strikes the

> See footnote, p. 694.

BOAS] COMPABATIVE STUDY OF TSIMSHIAN MYTHOLOGY 725

water with his tail and dives, when the water splashes into the face of Porcupine, who
gasps]. He puts Porcupine on an island in the middle of the lake and returns Ts 1,
Tla [on the stump of a tree in the middle of a lake Ts 5, T16]. Porcupine is almost
dead. When the sun strikes him, he revives Tsl. He prays to Nass and Skeena
Rivers for cold Ts 5. He cries and sings, "The sky is biunLng, and burning are
my children!" Then hghtnlng comes from the north, the north wind blows, and
the lake freezes over Ts 1. He wanders about on the island, climbs one tree after
another, then calls for Wolverene and other animals, because he wants the north
wind to blow. Wolverene hears him; and Porcupine sings about himself, saying
that he wants to go home Tla. He sings, "Let it freeze, so that I can cross over
Wolverene's place! " T16. The lake freezes, and ho goes home Ts 5, Tla, T16 [instead
of the prayer and the appearance of cold, Beaver takes him back N].

The story Tla continues here in a different manner. He makes friends with Ground
Hog; he makes a song about the Groimd Hog; then a man who catches the Ground
Hog and cooks his meat is killed by a bear trap.

The Skidegate version brings in the whole incident in a quite different manner-
Beaver has plenty of food, wliich Porcupine steals. He waits for Beaver's return,
and says, "How can the food of supernatural people be taken?" Wlien Beaver sees
that Porcupine has stolen the food, they fight. WTien Beaver is about to seize him
irith his teeth, Porcupine strikes him with his spines. Beaver goes home; his father
calls liis people. They push down their house over Porcupine and carry him to an
island. In vain he calls his clan-fellows and his father. Something tells him to call
North Wind. He sings the Morth \\'ind song, and a strong north wind IjIows. Then
he sings for smooth water, and the water freezes. His friends come and get him Sk 44.

In the following I give a sumniiiiy of the trick played by Porcu-
pine on Beaver, wliich sonaetimes precedes, sometimes follows, the
incident discussed before.

Beaver swims about, striking the water with liis tail. Porcupine calls him Ts 1.
After Porcupine has been tricked by Beaver, the former calls his tribe, who ask bim
to invite Beaver and to retaliate. Beaver goes to Porcupine's '\-alley, and in the house
Porcupine strikes the fire with his tail. The tail burns, and Beaver sings, "Little
Porcupine's tail burns in the middle! " Porcupine runs about in front of the Beaver
and gives him bark of trees and spruce needles to eat. Beaver is afraid to eat. Then
Porcupine invites him to play with liim, and sings, "^\Tien I walk along the edge, my
shooting-star drops out! " Tliis song brings cold weather and a clear sky N.

This introduction of frost and ice here and in the following part of

the tale would seem to be misplaced. In all the other tales where

the song occurs, Porcupine asks for the ice in order to be enabled to

escape from the island, while here there does not seem to be any

'particular reason for its introduction.

This incident corresponds to the invitation of Porcupine by Beaver, and precedes
the actual trick. Porcupine takes Beaver to his playground, a spruce tree Ts 1 [a
tree on a grassy slope N]. Water runs across the ground on the way to the tree. It is
frozen. Beaver can not cross it, but Porcupine leads him across N. [In Tla the
second incident is introduced by the remark that Porcupine is hungry and wants to
go home to get bark and sap; in T16 it is introduced again by saying that the two go
playing again.] Porcupine invites Beaver to cUmb the tree Ts 1, Ts 5 [saying it is better
than playing in water Ts 1], Beaver says he can not climb Ts 5. Porcupine shows
himhowtodoit Tsl, Ts5, N, Tl«. Then he tlu-ows liimself down along the tips of the
branches, shouting, "Vessel of moss! " Ts 1, N [he jumps down Ts 5, slides down Tla].
[The Beaver stays below, but the Bear comesalong, and he asks him what to do Tla. J
Porcupine tells Beaver to do the same Ts 5. Beaver can not do so, and Porcupine

726 TSIMSHIAN MYTHOLOGY [dth. ann. 31

carries him tip Ts 1, N, Tin, T16. He is told to hold on to the neck of Porcupine Ts 1
[to put his nose close to Porcupine's hack; this remark probably belongs rather to
Beaver carrying Porcupine through the water; he is told to do so in order to pre^'entthe
water entering his nose Tla; Beaver climbs the tree Ts 5, N]. Porcupine puts him
on the tree and leaves him Ts 1, Ts 5, N. When below, he looks at him from a dis-
tance, and tells him to jump down and to shout, "On a stone!" Ts 1 [Beaver does not
know how to get down Tlo|. Finally the Beaver jumps down, shouting, "On a stone! "
Ts 1, N [he falls down and hurts himself Ts 5; he strikes the ground, and his belly
bursts Ts 1, N]. Porcupine laughs at him Ts 5 [a Squirrel helps liira down while the
Porcupine is in his hole with other Porcupines Tla; he climbs down, therefore the
bark of trees looks broken T16]. Because these two fall out, friends now fall out Tla.
Beaver revives, but is sick for some time Ts 1.

The Skidegate version is so different that it can not very well be
fitted into the preceduig series.

After the quarrel between Porcupine and Beaver mentioned before, the father of
Porcupine invites all the forest people, gives them food, and asks them what to do.
lie says that Beaver attacked Porcupine because he had eaten Beaver's food.
They decide to make war, but can nut overcome Beaver. One day while they are
gathering food, they seize Beaver, put him on a tree; he succeeds in getting down
again by eating the tree from the top Sk.

The TslEtsla'ut story is related to the one here discussed, but is
quite different.

Porcupine is on a small island . It rains, the waters rise, then he sings for cold ; and
after the water freezes, he goes back over the ice. The Beaver then says, " You
must stay at home while the branches of trees are covered with frost." The Porcupine
replies, "Henceforth you shall live in rivers and lakes" Tsts.

The Hare Indians (7 ) have a story which is only distantly related to
this one.

Beaver and Porcupine are sisters who live on the Mackenzie River. Beaver swims
to the western bank, and stays there. Porcupine does not know how to swim, and
b?comes angry. She asks her sister to carry her over the waters. A river or lake
is formed between the two. Therefore the Porcupine lives in the west; the Beaver,
in the east 7.234.

In Masse t the story is told of Deer and Beaver, and placed at
Tla'qo.

Deer has a skunk-cabbage patch, and Beaver throws trees over the plants. Then
Deer digs a trench with his antlers, draining the lake. Deer calls Beaver, and offers
to carry him on his back to an island in the sea. Beaver says he has never been in
the sea, but Deer says there is much food. Deer puts him on the island and swims-
back. Beaver asks the Black Bear, Wolf, and Grizzly Bear and email animals to
save him. For ten nights he is on the island. Then he calls the North Wind every
day. For ten days a black wind comes. The sea is frozen. He goes back, stops up
the trench, and continues to live in the lake M.

The version Ts 1 ends with the statement that Beaver is swimming about, and Por-
cupine calls him again, but he refuses to come.

To this group belongs also a Jicarilla Apache tale (Goddard, p. 231 ).

Beaver carries the sleeping Coyote to the center of a lake, and Coyote can not swim
back. Beaver forces him to swim, and he reaches the shore half dead. Another time
Coyote carries the sleeping Beaver away from the water, and he crawls back with
diflBculty. The skin is worn off from his hands.

BOAS] COMPAKATIVE STUDY OF TSIMSHIAN MYTHOLOGY 727

A Shuswap version contains only a quarrel between Beaver and
Porcupine.

Both animals live together, and Porcupine eats Beaver's food. Therefore the latter
takes him up the mountains and ordains tlmt he shall be a porcuphu and live on moun-
tains. He himself takes up his abode in lakes Sh.

The StsEe'lis tell a story of Skunk and Coyote that recalls some
features of the present tale, but I doubt if it belongs here Sts 5-44.

7. The Deluge (p. 113)

(2 versions: Ts 1.24.3; Ts 5.278)

The people of TlEmlax'a'm are bad. They maltreat a trout, and then the Deluge
sets in. For twenty days the waters rise. They cover their canoes with elk skin.
The anchor-lines of many canoes break, and they drift away. Some people climb
the mountains and are drowned. For twenty days the earth is submerged. Then
the waters sink again, and the people settle in the places where they happen to be.
In this manner the crests are scattered over the whole coast Ts 1. During the
Deluge, mountains originate Ts 5. After the Flood, there is only clay, no trees, and
the people live in tents Ts 1.

8. SifN AND Moon

(a) Origin of the Sun

(11 versions: Ts 113; U 226; Sha Dawson 35; Sh5 738; Sh 5.5; Okanagon Hill-Tout
145; Kutenai;' Wish 47; Wasco 308 1

The cliief in heaven has two sons and one daughter. The younger one ponders
about the continued darkness that existed in the liesrinning of tfie world. He goes
with his sister to gather pitch wood. They make a ring of the size of a face, to which
they tie pitch wood. He goes to the place of sunrise and walks up. He runs quickly,
because he is afraid that the pitch wood will not last until the evening. The people
request him to walk more slowly, and the sister offers to hold him. She catches up
with him at the middle of the sky and holds him. For this reason the sun stops a
little while in the middle of the sky. The people are grateful. The chief scolds his
elder son, who lies down cr\dng. He blackens one side of his face with charcoal,
and rises in the east. Before going he tells his slave to announce that he has risen.
Meanwhile the sun shines out of the smoke hole, sparks fly out of the mouth, shoot
out of the smoke hole, and become stars. They agree that the Sun shall walk about
in the daytime and the Moon at night. The Sun paints his face with his sister's red
ocher, which indicates fair weather. The girl goes westward, wrings out her garments,
and strikes the water with them. After returning home, she shakes the water out of
her garments over her father's fire, uhich produces fo(t. The fog refreshes the people
after the heat of the day Ts,

The essential element of the story is the transformation of two
persons into Sun and Moon — an idea that seems to be foreign to
other parts of the North Pacific coast. It appears, however, as a
prominent part of the Coyote tales of southeastern British Colmnbia.

The people want to make a new Sun, and try Coyote, who tells about everything
he sees, and conies so near the earth that he is almost Burned, Then the Red-Shafted
Flicker is put in his place, who lays an egg, which is transformed into the present-day
Bun Sh6. In Sh 5.5 Coyote's tail is so long that it is still below the horizon when

^ VerhandluDcen der Gesellschaft fiir Anthropologie. Ethnologic und Urgeschichte, vol, xxin (Berlin,
1891).p, 164: Franz Boas, Kutenai Tales {Bulletin 59, Bureau of American Ethnology), pp, 49, 67.

728 TSIMSHIAN MYTHOLOGY [hth. ann. 31

lie himself is way up in the sky. He talks too much. Finally the bird Taxtskna'sp
(a flicker) becomes the sun. By far the fullest version has been recorded from the
Kutenai. In this tale the Transformer, Coyote, Chicken Hawk, and others try to be
the Sun. The Transformer proves to be too red, because he is painted with ocher_
Coyote talks too much. The Chicken Hawk is too yellow. Finally the two sons of
Lynx prove satisfactory. One of them becomes the Sun; the other, the Moon. In
an Ut.l'mqt version Coyote is asked to be the Moon, but is too talkative. Then
Child Of Hog Fennel becomes the Moon U 226.

The Red-Headed Woodpecker is tried. He is too hot. Crane goes too slowly.
Coyote gossips too much. Finally Coyote's son is selected and becomes the Sun,
Okanagon Hill-Tout.

In the Wisliram tale Coyote becomes Sun's slave, but is deposed because he be-
trays everything he sees Wish 47.

Distantly related to this group of tales is the Wasco myth, which tells of two
brothers who went east, killed Sun and Moon, and became themselves the heavenly
bodies Wasco 308. I doubt if the Comox tale of the sons of Pitch, who become Sun
and Moon, belongs here (see p. 683) Co 5.65.

{b) Origin of the Seasons (p. 114)

(11 versions; Ts 114; Sha626; Sh6 738; Tla20; T16 107; SkllS; Shoshoni 274; Hare
Petitot 7.299; Assiniboin 101; Fox;' Ojibwa.' See also Ts 106)

The animals hold a council, and the Dogs advise that each moon shall last forty
days. The Porcupine strikes his thumb while he is holding up his hands counting,
and says, "There shall be only thirty days." For this reason, the dog's thumb stands
opposite his other fingers, and for this reason there are twelve months.

Evidently this part of the story belongs with the meeting of the wild animals (Ts
106). The Grizzly Bear calls a council, intending to protect the animals against the
hunters, and asks that the winter shall be cold and long. The large animals agree.
Porcupine objects, because the cold will freeze the small animals. When Grizzly
Bear overrules him, Porcupine says that the large animals will not be able to live,
because all plants will die in the long and cold winter, while the small animals will
be able to live on bark. Porcupine bites off his thumb in order to emphasize his
speech. Then the animals agree that there shall be ice and enow in winter, rain in
spring, warm weather in summer, when the fishes go up theriver, and that the leaves
shall fall off in the autumn. It is ordained that the animals are to he in their dens for
six months. During the council Porcupine strikes the animals with his tail, therefore
all animals are afraid of porcupine.

In the Shuswap version Grizzly Bear and Coyote quarrel first on account of the
length of night and day. After this has been settled, they discuss the length of the
season. Grizzly Bear wants the winter (or the year) to have as many months as there
are leathers in the tail of the blue grouse (ruffed grouse Sh6). Coyote finds that there
are twenty-two of these, and wants only one-half that number. Grizzly Bear objects.
Then Coyote says that the year shall have as many months as there are feathers in the
tail of the flicker. To this Grizzly Bear assents, and finds that there are twelve.
Therefore there are six months winter, and six months summer Sha. In another ver-
sion Grizzly Bear accepts half the number at first suggested by Coyote Sh6.'

The Shoshoni tell that Wolf asks the animals to meet in council. Coyote demands
that spring shall last ten months. The small bird To'tsegwe wants spring to last
three months. Coyote is enraged and tries to kill it, but is pursued by the bird and
his friend Rattlesnake.

The Assiniboin tell that after the Flood I^kto^'m' ordained that there should be
as many months summer as there are hairs on a wolf skin. Frog says seven months

' According to a communication from Dr. Truman Michelson, a manitou wants summer and winter each
to have the same number of mont hs as there are feathers in the tail of a turkey. The culture-hero de-
cides that the number of months is to be the same as that of the stripes on the back of a chipmunlt,
Fo.x. The same story occurs in Jones's Ojibwa tales.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 729

winter inll be enough, because else the animals will die. I''kto'^m' (Spider) gets aligry
and kills Frog, who stretches out seven of his toes. They finally agree, Assiniboin.
In another version, after the summer has been stolen from the beings who o^\^l it,
I^kto^'m' and the animals meet in council. Frog holds a pipe, and says, "There shall
be six months of winter and six months of summer. " I'^kto'^m' clubs him, saying,
"That is too short a time. " Frog stretches out his hands, and I°kto°'m' takes pity
on him. Then he sends Frost far north, and tells him that it may he cold U'ealherfor a
few days, but not loo cold. He tells the animals to di^•e into a hole containing fat and
to keep warm in winter, Assiniboin.

There are also two Tlingit passages and one Skidegate incident of the Raven legend
which are related to our tale (No. 17, p. 568). The Skidegate incident has evidently
a very close connection vrMa. the Tsimshian tale.

Raven calls the Dog, and says, "Shall I make (or ordain) four moons?" The Dog
wantssix. Raven asks, "WTiat will you do when it is spring?" Dog replies, "\Mien
I am hungry, I move my feet in fi'ont of my face. " Then Raven makes each season
last six months Sk.

Raven makes the Dog, who is first a human being, and does everything Raven
wants done, but he is too quick. Therefore Raven pushes him down, saying, "You
are nothing but a dog. You shall have four legs. " It is rather doubtful whether
this tale belongs to our group Tla.

Raven goes to Ground Hog's house for the winter. He stays ^vith them, and finally
becomes tired. Raven shouts, "Winter is coming! " thinkmg that the Ground Hog
has power to make the winter pass rapidly. The ground hog had to stay in the hole
for six months, and had six toes. Raven pulls out one, there/ore the groundhog has
only Jive toes nowadays Tib. In another Tlingit tale Raven causes the ground hogs
to throw out their provisions by making them believe that spring has come Tl 15.

Here belongs also the Hare Indian story, according to which the Frog ordains that
there shall be three months warm weather and three months cold weather 7.299.

9. Am' ALA' (p. 116)

(a) Am'ala' Acquires Supernatural Strength

(8 versions: Ts 116; N 116; Sk 190; [Sk 8.12]; M 365; Kai 250; Tla 145; T16 289; Tl 194)

Tills tale appears in a great many different combinations.

A chief sends his four nephews to get fuel. In winter, when it is cold, he orders
them to bathe in order to prepare against the chiefs and warriors of other tribes. He
whips them with bundles of twigs. The youngest one does not go, but lies in the
comer of the house. They believe that he never bathes. He rises late in the morning,
and it is seen that steam arises from the ground where he lies. The chief tells the
young men to try to pull out the branch of a tree. Although they are strong, they are
unable to do so. The youngest lies do-(\Ti in the ashes during the day, but at night
he always stays in the cold water. When the brothers are unable to twist out the
branch, he says that he will do it. He is laughed at by his brothers, goes to a brook,
and meets a shining youth, who tells him to gather the leaves of a supernatural tree.
When the boy can not find it, the youth himself goes. He washes the boy in a pond
four times and makes him very clean and strong. Then he tells him to dive, and now the
boy is able to pull out a young spruce tree with its roots. This is repeated four times,
until the boy is able to pull out a large spruce tree. Before re-entering the house the
boy tears out the branch. When the chief thinks his nephews are strong enough, he
in\'ites the chiefs of the other tribes. He sends his nephews for firewood. The three
elder ones bring young rotten cedar trees, while the youngest brings a whole spruce
tree with its root.-,. The warriors fight against the brothers and vanquish them. When
the turn of the youngest comes, he breaks the heads of his ri^•aId like eggshells. His
uncle lias to pay dearly for the losses of the other tribes, and the young man ia left
alone Ts 116.

730 TSIMSHIAN MYTHOLOGY [bth.ann. 31

The Nass version is very fragmentary. It is merely stated that a youth sleejjs
outside the liouse at the edge of tlie smoke hole, and is al)le to pull out whole trees for
firewood N 116.

There are nine brothers at Sea-Lion Town. The eldest one is unable to obtain
strong supernatural power. His younger brothers disappear, and the mother com-
plains that her eldest son has no power. He orders his sister to pour salt water into
his mother's stone box. The eldest brother crawls into it. His sister presses him
down with a poker. He breaks the side of the box by stretching himself. This is
repeated several times. He goes into the sea. Something touches him. He seizes
it, and finds in his hands the tail of a flounder. He gives it to his sister to roast and
eat. Next he takes one-half of a halibut, a porpoise tail, a white jiorpoise tail, finally
a whale's tail. Finally he is touched by something which at first he can not grasp.
\^Tien he seizes it with both hands, it pulls him out of the inlet. Something cracks at
the bottom of tha island, and he obtains the transparent hair of He Who Tries The
Supernatural Powers Of Men. Then he obtains strength by the help of a supernat-
ural being with whom he has a contest Sk 190.

In the Masset version it is said that a supernatural being destroyed the uncles of
Ashes Eater, who makes himself strong by bathing. All the men of the village are
killed. He goes to a point of land, where he sees eagles flying inland from the ocean.
They drop a small flat fish, which strikes the earth with great noise. Wien he tries to
cut it, he is told not to do so, but pulls the meat out at the tail. He puts on the skin
and goes out in the form of the fish. The rest of the story does not belong here M 365.

More closely related to the beginning of our story are the following
Tluigit and Kaigani tales.

A chief bathes in the sea for strength, and the people bathe with him. Whenever
he comes out of the water, he runs to a good-sized tree, tries to pull out a limb, and
tries to twist trees from top to bottom. The chief's nephew does not go into the water,
and the people tease him by pushing him over. In reality the boy lies in bed when
the others bathe, but spends the nights in the water. He throws water on the ashes
of the fire "to make it steam, and puts his mat on top of the ashes. When he is sent
after firewood, he pretends to be weak. One night when he is bathing, he hears a
sound like that of a loon. He goes towards it, and sees standing on the beach a short
stout man clothed in bear skin, who announces himself as the spirit of strength, and
^vrestles with him. This is repeated, and he is able to pull out the limb of a tree and
to twist another tree down to the roots. He does not pay any attention when the
peo]jle make fun of him. The next day the chief pulls out the limb easily, because
the boy had pulled it out before-him. (The story here continues, telling how Black
Skin proves to be an excellent sea-lion hunter [see p. 818]) Tin 145, T16 289.

At Si'nagulqa, near Klawak, two men bathe for strength. One of them bathes pub-
licly; the other, secretly at night. DA'gu t!aoL, who bathes at night, sees Master Of
Strength swimming towards him. He wrestles ^vith him. This is repeated at inter-
vals until the youth is able to overcome the spirit. He jnills out the excrescence from
a tree and puts it back. On the following day the other man, who bathes during the
daytime, pulls it out, and believes he has done it by his own power. Here follows the
eea-lion himting adventure Kai 250.

The same manner of obtaining strength is inserted as an incident
iti the story of the mucus child (Tl 194).

The people of a certain \'illage disajipear, except a woman and her daughter.
From the tears and the mucus of the latt^jr a child originates. The mother makes bow

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 731

and arrow for him. The child goes into the woods and goes to a creek of black ice-cold
water. He meets the spirit of strength, who orders him to bathe. He sits in the water
until it begins to shake. The spirit orders him to come out, and tells him to try to pull
up a tree. He does so easily. He tells him to strike a white rock, and the boy breaks
it. This is repeated four times with larger trees of tougher wood and with harder
atones. Then the spirit gives the boy his embroidered leggings, shirt, and moccasins.
Next follows the story of how the boy took revenge on the Wolves who had destroyed
the people.

He goes inland, finds a shrew trying vainly to cross a log. He helps it cross, sees
it enter a bunch of ferns, which he pulls out, and finds a painted house. The Mouse
Woman gives him a present and tells him to go up to a lake and to shoot a mallard-
duck, to blow up its stomach, and put its grease into it. He does so, steams the
duck, and puts the grease into a clamshell. He puts a hot stone into the duck grease,
which boils over, and the animals tell him to be careful. This makes him ashamed.
He does not eat the duck meat ; and when the grease is done, he puts it into the entrails
of the duck. For this reason, '" when the earth quakes, the Raven people ask him to be care-
ful of the duck grease" Sk 191.

Here follows the story of the capture of the monster Wa'sgo in a
trap by means of tlie sinews of the wren (see p. 656). This monster
had eaten his brothers, whom he recovers.

(&) Am'ala' Becomes the Supporter of the World

(2 versions: Ts 121; Sk 191. See also Tl 5.319; Tl Swanton 4.452; Tl 4.268; Tla 20;

Hare Petitot 7.256)

In the Tsimshian story the slave of the deserted youth shoots
wild ducks, whose oil is gathered in a root basket.

Then all the animals and monsters, and finally a large mountain, appear to fight
with him. The mountain tells him that if the youth should overcome him, he would
live as long as the world stands. When they wrestle, the slave rubs the back of the
youth with duck oil, and thus strengthens him. He finally throws the mountain,
which becomes a sandbar Ts.

One day he is called by two men to visit their sick cliief. They cross the sea. He
is taken to the chief, who lies in the rear of the house. The pole supporting our
world stands on his chest. The youth is asked to take the chief's place because he
has double strength — that of the supernatural being and that of the mountain. The
slave stays with him and rubs his back with the duck oil in order to strengthen
him Ts.

This same incident is elaborated more fuUy in the Skidegate
version.

The youth's brothers disappear a second time. He goes to an inlet, hears conversa-
tion on the olhei side, and walks acro.ss on his hair-ribbon. He enters the house,
and sees the people testing their ability to lie under a fire. They call out a number
of supernatural beings, who, however, are not able to endure the test. He walks
back over the hair-ribbon, when he learns that the people are going to send for him.
When sent for, he goes with his mother by canoe. He is dressed in his Wa'sgo skin.
He lies down under the fire, and his sister oils him with the duck grease. His
mother puts feathers on him. Thus he becomes the supporter of the world, and the
supernatural beings settle at their proper places Sk.

732 TSIMSHIAN MYTHOLOGY [bth. ann. 31

The idea of the support of the world occurs also among the TUngit
and some of the Athapascan tribes.

The earth ia narrow and sharp, like a knife. In the beginning the world stood
upright and moved np and down in space. If its motion had not been stopped, all
life Would have been destroyed. The animals tried to fasten the world, but in vain.
Last of all. the ermine tried to do so. Its tail touched the formless substratum above
which the world was moving up and down, and to which it tried to attach it. There-
fore the point of the ermine's tail is black. When all the animals had tried in vain,
a female spirit made the attempt. She took some duck grease and anointed her
stomach with it. Then she crawled under the earth, \^^len it moved down, her
stomach touched the substratum and became attached to it. Thus the earth is held
in place. She is called " The Old Woman Underneath Us " (IIa;-icanak!o). Some-
times Raven visits her and pulls her. Then there is an earthquake Tl 5.319.

In the Raven tale recorded by Swanton (Tla 20) it is told that Raven killed a
beaver near Koksle'Ll. He had tried to make a post under the earth of various kinds
of material, and finally used the foreleg of this beaver, on which the world is now
standing. The Old Woman Underneath (Hayica'nak!") attends to this post. Wlien
she is hungry, the earth shakes. Then the people put grease into the fire, and it
goes to her.

According to Swanton 4,4.52. the Tlingit believe that under everything lay The
Old Woman Underneath (Hayica'nak!"), who had charge of a post made from a
beaver's foreleg, on which the world rested, ^^'hen Raven tried to drive her away
from this post, the earth quaked. According to another story, she was attending to
a big pot over a fire; and when she was annoyed, the cover of the pot shook and the
earth moved ; or, again, the earth shook when she was hungry, and stopped when people
put grease into the fire, which immediately went to her. She is also mentioned by
Krause Tl 4.268.

The central support on which the earth rests is mentioned also by Petitot (7.256) as
an incident in one of the Uare Indian tales.

10. The Four Great Chiefs of the Winds

(8 versions: Ts 121; Tl 219; M 396; Sk 258; NtlTeit2.55; Sh624; LilSlO; Lil Hill-
Tout 6.204)

The four Winds live in the corners of the world. North Wind is disliked by the
others because he makes the world pale. They make war against him, vanquish
him and he promises that the world shall be green for six months. This is accepted,
notwithstanding South-Wind's objection. It is agreed that South Wind shall some-
times blow in winter, that the three winds shall blow in spring, and West Wind blow
in summer, while winter is reserved for North Wind. South Wind has four sons and
one daughter; West Wind and East Wind have each two sons; and North Wind has
twins. The son of North Wiud marries South Wind's daughter. At the marriage
festival the daughter comes in with strong winds and heavy rains. She goes -with her
husband, and feels very cold in his frozen house. She carves a duck of yellow cedar
(see p. 824) and sends it to her father, who learns that his daughter has been cast out by
her husband. South Wind sends his four sons to rescue her. They go in the form of
clouds, which are driven away. The youngest finally assumes the form of a cloud
sharp at both ends. He succeeds in reaching and resetting her. North Wind ceases
to blow, and his house is full of water. The sister takes along her sister-in-law, a
floating piece of ice. After North Wind has been vanquished, the four brothers take
away two months from him. Therefore the winter lasts four months. When they return,
the other Winds hold a council, and they agree that each shall have three months Ts.
The wooden duck is mentioned again on p. 830.

S-wanton records a short Tlingit analogue (Tl 219).

BOAS] COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 733

A man marries the daughter of East Wind; later on, the daughter of North Wind.
The clothing of the latter is set with beautiful ornaments. The daughter of East
Wind makes clouds and warm weather: and the ornaments prove to be icicles, which
melt Tl 219. These ornaments are also referred to in Tl 19.

There are also parallel Skidegate and Masset versions. An abstract
of the former is as follows:

The North Wind marries a girl. He always turns one side of his body only to the
fire. One of the brothers-in-law is mischievous, and throws shaAings into the fire,
which blazes up and makes North Wind sick. He goes off to the head of StiMne
River. Black clouds rise, and snow falls. The brothers-in-law go there and are
lost. The youngest one, who holds medicine in his mouth, spits upon his own body,
and the ice that is forming on his body falls off. He shoots the ice which is hanging
out of North Wind's backside, and revives his brothers by spitting on them Sk 258.

In the Masset version (M 396) the son of North marries the daughter
of Soutlieast.

North's father does not want to let his son marry Southeast's daughter. Finally
he agrees, tells him not to go near Southeast unless his face looks kindly. Southeast
lives in a large cloud on the ocean. North sits down by Southeast's daughter in front
of the house, and they are called in. The young man takes his wife home. She is
given limpets to eat. The floor of the house is ice. WTien going out, the woman
pulls aft icicle off the house. These were North's fingers. The father-in-law is angry.
The north wind blows and it becomes cold. She cries for help. Then the southeast
wind begins to blow. The southeast wind melts the icicles (that is, the fingers of
North Wind) and breaks the floor of his house. The woman becomes the oyster-catcher.
Its bill is red on account of the cold, and its legs are white because they were frozen.

The following Lillooet story belongs here:

Glacier, who lives in the north, marries the daughter of Chinook Wmd. When
she starts a fire in Glacier's cold house, he melts and gives her wet wood to bum.
Her relatives come in the form of snowflakes to rescue her. After a contest they
win and take her back. Her child is a lump of ice which her brothers throw into
the fire, where it melts. It is ordained that winter and warm weather shall alter-
nate Lil 310. Hill-Tout records the same tale. He calls the husband North Wind.
The three brothers of South Wind go to the rescue of the woman. She does not
allow them to kill her husband. Her child is thrown into the water Lil Hill-
Tout 6.204.

The following tale of the Thompson Indians is related to the tale
here discussed.

People in the north make the cold winds when walking about. People in the
south make the south winds in the same way. Owing to the disagreements between
these people, the country is troubled by hot and cold winds. The Indians make
peace between the Winds, and the daughter of South Wind marries the son of the
North Wind. The woman visits her own relatives in the south. On her return
north she is accompanied by her elder brother. When nearing the north country,
it grows cold. He throws his sister's child into the water, and it is transformed into a
floating piece of ice. For this reason ice floats on rivers and lakes after cold winds Ntl
Teit 255.

The Shuswap also entertain the idea that the north people and the south people
contend against each other by sending cold and warm winds. They produce the wind
by opening a bag. By squeezing the bug, gales are produced Sh 624.

734 TSIMSHIAN MYTHOLOGY [eth. ann. 31

11. The Stoky of Nalq
(a) How a Feather Carried the People of a Village up into the Slcy

(6 versions: Ts 125; N 94;' Sk 330; U 640; Tin 41; T16 102. See also Sk 271, 273; M

513; Hai 6.35; T16 203)

At T!Em-lax-a'm Ts [on a large prairie near a town N; at the Nass town Gu'nwa Sk;
at K lungie'lAu M] children play [\vith a wooden ball Sk, M] on the beach [at low tide M]
[they shout, "Haskwii'! " Sk] and annoy the sky Ts, X [many people die of sickness;
those who are young jilay shinny on the beach Tlo]. A [beautiful Ts, red Sk, a ribbon
with feather at the end M, something Tl«] plume or feather comes down from the sky.
A youth puts it on his head and is wafted up. His companions, then the older men,
last the women, take hold of his feet as he passes out of reach. They cannot detach
their hands, and all are taken u]) [ten are taken up one day, the same happens the next
day, until all are gone except two women Tin]. [A boy walks on the street. A quill
falls in front of him. He picks it up; and while he is running with it, he is wafted up.
The same happens to others. The people watch, and are taken up in the way
described before T16.] Only dogs are left N. The bodies drop down in a pile Ta
[the bodies lie piled up Sk; only one woman, who has given birth to a child, is left Ts]
[an adolescent girl and her grandmother are the only ones left; the adolescent niece of
the town chief is the only one left Sk; a girl M, two women Tin, a woman and her
daughter T1&, are the only ones left].

In M a distinct incident is inserted. WTiile the boys are plaj-ing, an ocean-being,
the spirit of a rock, appears suddenly. Its dorsal column is like that of a chiton. It
does not let the ball fall to the groimd. The players strike the being, which does not
feel the blows until they hit it on the head. It then jumps into the water and appears
on a rock, half its body being imder water, and finally goes down. Apparently the
same being appears in M 408.

An analogous Haida tale (Sk 271, 273; M 513) is a composite of the story of the
jealous uncle who sets adrift his nephew (see pp. 792, 796) and of the story of the
feather. The corresponding TUngit tale (T16 203) is located in the Haida country.
The nephew marries an Eagle or a Thunderbird woman, and then carries away the
people in the same way as is done by the feather. In the Haida stories an incident
parallel to that of the lifting feather is added, the eagles being pulled under water by
the clam [whale M] in the same way as the people were lifted up to the sky. A
garbled Haida version of this story is told by Deans 6.35. It agrees in the main
points with the version Sk 271.

(h) The Magical Origin of Children of the Survivor

(aversions: Ts 125; N 96 [234]; Sk 330; M642; Tla 42; T16 192. See also Kai 261;
BC84; K Boas 5.372; 2 Nu5.116; Nu ap904; Co5.84; Lku'ngEu Hill-Tout 7.335;—
Tl 177; K 5.160; Ne 5.189; K 9.39.— M 405; Sk 348.— Sk 127; Sk 227.— H ap 883;
Ri 5.211; Ri MS; Ne 5.179; K 11.177.— Sts 5.28; Chin 194; Till 134; Coos 109;
Lil Hill-Tout 6.188)

This theme is very widcl}^ spread all over the world. The charac-
teristic feature of our tale is that a child originates from the tears
and the mucus of the nose of the woman who has been sjjared. In
Tsimshian the child originates in this way. In Skidegate it origi-
nates from the tears which she wipes on the shoulders of her garment.
In N she finds some mucus, wliich becomes a chUd. No mention of
her tears is found in Tk, i. Although the Masset version does
not speak of the origin of the child from tears, the weeping of the

■ Continued N 234.

' Social organization, etc., ol the Kwakiutl Indians.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 735

woman is referred to. The same idea of children originating from
mucus and tears occurs in Kai 261, BC 84, K Boas 5.372, Nu 5.116, Nu
ap 904, Co 5.84, Lku'ngEn Hill-Tout 7.335 ; Sh 708. A child originat-
mg from a boil is found in Tl 177, and in a Kwakiutl tale 5.160, Ne 5.189,
9.39; from a sore Sk 227; from the thigh Sk 348, M 405. Only dis-
tantly related to tliis theme is the origin of a child from souje secre-
tion of the body, which forms part of the Raven legend (see No. 41,
p. 708). Still more distantly related is a tale from the Fraser River
Delta (5.28), which tells how a child originated from fish roe. A
group of similar stories is found among the Coast tribes of the State
of Wasliington, in which cliildren originate from fish roe, branches
Chin 194; arrow-heads Till 134; a hammer, Coos 109; bedduig of a
cradle Lil Hill-Tout 6.188. All these tales have in common that the
children so born come to assist their lonely mothers or fathers, and
help them to take revenge on the people or beings who caused their
misfortune.

In the Tsimshian story here discussed the mucus becomes a child. Next the young
woman puts into her bosom a grindstone, a branch of a crabapple tree, a feather, and a
shell. They become children, and are named Mucus, Little Grindstone, Little
Crabapple Tree, Little Feather, Knife Hand. [She finds old wedges, one of crabapple
wood, one of sloe wood, one of spruce wood, a grindstone, knife, and mucus. She lies
down for four days and four nights. Children are born who are called Little Crabapple
Tree, Little Sloe Bush, Little Spruce Tree, Little Mountain, Little Knife, Mucus N.]
[She weeps, puts on her belt. She puts imder her blanket sha\'ings with which her
brothers had played, the feather, crabapple wood, cedar-bark strips which were used
in making a mat, and mud of her brother's footprints. She has ten children — nine
boys and one girl. The youngest one has a blue hole in his cheek Sk 330.]

The Tlingit and Masset versions tell of one child only.

A girl weeps, starts fires in the houses. She walks about makmg footprints like
those of her uncles. Then she sits on a high platform in front of her uncle's house.
She cooks roots, which she prepares with her mother's scraper. She eats them.
She becomes pregnant, and gives birth to a child M. One of the women swallowed
root-sap, which made her pregnant Tl«. The daughte'- chewed the ends of the roots
that her mother gathered for making baskets T16 193.

WTien the children grow up, they learn from their mother what has happened,
and begm to play, as their elders have done. The plume comes down again. Little
Feather takes the plume and is wafted up. Mucus holds on to him and sticks to the
ground in his natural form. Little Grindstone becomes a mountam. Little Crab-
apple Tree sends out roots. Knife Hand climbs up and cuts the feather above her
brother's head Ts. [('rabapple Tree, Sloe Bush, Spruce Tree, Grindstone, Mticus,
are t;iken up in this order. The sister climbs up and cuts off the feather N.] [The
eldest brother takes the feather and becomes mucus; the second one becomes a shaving;
the third, a feather; the fourth, cedar bark; the fifth, mud. In each case the feather
pulls five times, then they give way. The next is the Crabapple Tree, who sends out
his roots. The sister goes around the tree, saying, "Make yourself strong!" ^^^len
only one root is left, she climbs up and cuts off the feather Sk 330.] [The plume api)ears
above the boy, who does not take it. His mother warns him. On the following day
he plays with it. It cannot lift him, and he becomes roots, which spread all over

' Versions as under (o).

736 TSIMSHIAN MYTHOLOGY 1eth.ann.31

Queen Charlotte Islands. When the plume succeeds in pulling his neck out of the
ground, the ribbon breaks. He is a tree spirit M 642. A Mas.set variant is here re-
corded in which it is said that his feet take root, and when the ribbon breaks, the bones
of his uncles fall to the ground and are restored M 644. The Masset story ends here.]
[The boy gains strength from a tree by seizing a tree and stretching himself. The
thing comes down to lift him up, roots grow out of him, and he breaks it to pieces Tla.]
The girl swings the plume over her brothers, and they revive. They arrange the
bonesof th'eir ancestors, the girl swings the phime over them, and they revive. Since
women's heads had been put on men's bodies, and short and long legs had been com-
bined in the same skeleton, some wovien nowadays have beards, and some people
limp Ts. [She spits medicine on her brothers and revives them Sk 330.] [They
are not taken up to the sky, and the plume stays on the brother's head. He is called
Rotten Feathers N.] In another Nass version (N 234) it is said that when the feather
is cut, bones fall down; and when the plume is swung over them, the people revive.

The second Tlingit version has developed this incident in a quite
different manner.

The quUl reappears, but the boy does not play with it. He takes hold of it and
breaks it off. After a while a boy appears and asks for his quill. The youth tells
him that he will return it provided the people of the village come back. After a while
he hearsnoise of people approaching, and returns the quill. On the following morning
the people are seen in the village. They comjilain that they had been in the hands of
a bad master T16.

(d) Further Adventures

The mother scolds the boys for having taken the plume. There-
fore they decide to leave. Their sister stays at home Ts.

1. They meet a blind cannibal who is fishing people with a bag net.

The brothers succeed in eluding him Ts 127.

2. The Raccoon.

They meet a raccoon holding wood in its mouth. Little Feather kills it.
They reach the house of an old woman, who feeds them. She asks for her
granddaughter, who has gone to get chips for the fire. The brothers tell
that they killed a raccoon. The old woman says that is her granddaughter,
and tells the door and smoke hole of the house to close. She intends to kill
them by heat. Little Feather flies out as bird down, swings the plume
over Young Raccoon, helps her gather wood, and they return. Then the
old woman opens the house and lets them go Ts 127. [Little Feather sees a
raccoon, tears it, and throws it away. They reach the house of an old
woman, who asks, "Did you see my child?" They say they saw only a
raccoon. The woman says that is her child, and tells the house to close.
One of the brothers who has medicine flies away as a cinder, piits the raccoon
together, spits medicine on it, and revives it. They return together, and
the old woman lets them go. Her name is Cliff House Sk 331.]

3. The Witch.

They reach a lake with grass around it, find a hut, an old woman feeds
them. There are tour poles with cedar bark. Sparks come out of the old
woman ' s mou th . When she believes the brothers to be asleep, she catches their
breath in the cedar bark. Then she goes to sleep, and few sparkscome out of her
mouth. Nalq catches her breath in cedar bark and takes away their ovra.
The woman rises early, calls a frog, which comes out of the lake, and puts

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 737

the bark iiito its mouth. After a while she dies. The brothers see dead
bodies in another house, and revive the people who had been killed by the
old woman and the frog Ts 128. [They reach a house in which a woman and
her daughter live. The young man goes to the daughter behind the screen.
He puts on her belt. WTien the old woman believes them to be asleep, she
goes to swallow his heart, but mistakes her daughter for him and kills her
Sk 332.] [Rotten Feathers meets Great Goose on one side of a canyon. She
warns him, telling him that the bridge across the canyon will break under
him, and that the chieftainess on the other side will kill him. He crosses by
means of his feather. He goes in to the daughter of the chieftainess, and
when she is asleep arranges her hair like his, and his o\vn hair like hers. At
night the chieftainess (Knife Hand) cuts oft her daughter's head. The
young man takes her labret and receives the name Labret N 234.

The same incident occurs in a different connection among the Tlingit and
theSkidegate.

An analogous Tlingit tale belongs to the Raven cycle. The witch wipes
perspiration off Raven's body, places it in a barnacle shell, intending to de-
posit it on the beach. Raven exchanges it for some of her own perspira-
tion. When the tide covers it, the witch dies Tl 5.318. A number of brothers
arrive at the house of a certain person. They go to sleep. The owner of the
house pretends to be asleep in a corner. When he thinks the brothers are
asleep, he ties fine cedar bark to the end of a stick and lets the brothers
breathe on it. He goes to a cedar which is full of holes, pulls out a plug, and
pushes the cedar bark into it. One of the brothers watches him, but runs back
and pretends to be asleep before the host enters the house. When the host
is asleep, the same brother in turn lets him breathe on cedar bark, pulls out
theii- own bark, and puts the other into the cedar instead. The following
morning the host dies Sk 258.

4. The Cave (see also p. 798).

At the end of a narrow canyon they reach a cave which opens and closes.
They try to pass through it, but they are all crushed. Little Feather is the
last to try. He flies through, rescues his brother's bones, and revives them
by swinging the plume over them Ts 130. [They reach the edge of the sky.
Two of the brothers are lulled. Two escape and see Bill Of Heaven Sk 332.]

5. Marriage with the Winds.

The Tsimshian version ends with the marriage of Mucus to the daughter
of North Wind, of Grindstone to the daughter of South AVind, of Crabapple
to the daughter of East Wind, and of Little Feather to the daughter of West
Wind. Each of the brothers travels with his wife. The mucus of Muciis
becomes ice on account of the cold wind: therefore north wind is acrtompanisd
by ice. Grindstone lets water collect in his mouth, and sprays it out: hence
raiii accompanies south wind. Craliapple Tree does not want to accompany
his wife, and can not be uprooted until a whirlwind lilows: hence whirlwinds
accompany east winds. Little Feather moves along quickly: therefore the
west wind bloies gently Ts 131.

6. Ill the version N 234 the second incident of the adventures tells

that Grindstone eats berries and is transformed into a moun-
tain.

7. They meet a mountain that obstructs their way, but melts down

when the plume is waved against it. The molten rock may
still be seen. After this follows incident 3, p. 736, N 234.
50G33°— 31 ETH— 16 47

738 TSIMSHIAN MYTHOLOGY [bth.ann. 31

8. In the Skidegate version incident 4 is preceded by two others.

They reach a big thing which falls on them and kills two
Sk 332.

9. They meet a small dog, which kills three when they try to jump

over it Sk 332 (then follows incident 4).

10. The first mcident of the Skidegate version is that of the local

snowfall, which will be found discussed on p. 829.

11. The concluding incident of the Nass version is the encoimter

with the spirit of sleep (see p. 871).

The Tlingit versions have no account of migrations, and end with
tests of the youth.

He meets a supernatural canoe-maker, who kills people by making them go into
his canoe and knocking out the thwart, so that the canoe closes on them (see p. 801).
The youth kills him. When hunting, he crosses canyons by striking his roots into the
giound on one side. On account of this story, girls areforbidden to swallow the sap of roots
Tla 42.

The version T16 193 ends with the contest with a rock, which the youth jjulls over
by means of his roots.

The combination of the story with the raccoon incident, the woman
who kills her visitors by witchcraft, and the visit to the edge of the
world, is characteristic of the Tsimshian and Skidegate versions;
while the Nass River version contains also the element of the witch
woman, but lacks, in the form in which it has been recorded, the
raccoon story. Evidently these three stories are identical.

12. The Feast of the Mountain Goats

(aversions: Ts 131; Tsl.91; K 10.11. See also Tl 58; K 5.169; K 9.9; K 10.17; Lil
HUl-Tout 6.191; U 258; U 261; Sh 5.12)

While no other version of the entire story has been recorded,
analogous stories of the feasts of the mountain goats are known in
other combinations and from other tribes. The feast of the mountain
goats forms an incident of the story of Asdi-wa'l (see p. 817). Another
one has been recorded from the Kwakiutl (see K 10.11). The one-
horned mountain goat plays an important part in Kwakiutl mythology
(see K 9.9; K 10.17).

Following is an absti'act of our story:

A number of hunters leave the meat and bones of mountain goats on the ground.
Their cliildren play with a kid and maltreat it. A young man rescues it and takes
it back to the mountains. Early in the fall, messengers in^■ite all the people. They
go to the village of the strangers and are kindly received. The youth who had saved
the mountain goat is asked by a young man to sit behind a post. They perform a
dance, in which a beautiful mountain appears in the middle of the house. A one-
homed goat appears on the mountain, jumps down, and kicks the front ef the house,
which breaks down. The house proves to be a mountain, and the people have been
killed by a rock-slide. The youth who had protected the kid finds himself on a
steep rock behind a spruce tree. His friend explains that the mountain goats have

BOis] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 739

taken revenge. He gives him his blanket and tells him to jumr down, saying, "On
the thumb!" and before landing, "On the sand!" Thus the man saves himself , and,
according to instructions, he burns the bones of the goats. Since that time people inow
that animals must not be maltreated, and that the meat and boties mvst be burned Ts 131.
Asdi-wa'l has been sent by his father-in-law to hunt mountain goats. He crosses a
range and sees a large house on a plain. The goats are inside, and a shaman goat
dances around in a circle to see the future. One goat beats the drum in the comer
of the house. The shaman goat jumps over the fire, followed by a female lamb.
Asdi-wa'l stands outside. He hears him singing, "People vanish!" The song also
mentions the smell of Asdi-wa'l. Then the latter enters, and killsall the goats Tsl.91.

The parallel part of the Kwakiutl story is as follows:

A mountain-goat hunter follows four mountain goats through a long cave. He hidea
near the comer of the house and hears singing. The ceremony is disturbed because
he is looking on. The Mouse is sent out to see whether any one is near by. She
gives him advice; and when he jumps in, he sees the mountain goats dancing with a
feather. The principal mountain goat has one horn. The rest of the story deala
with the ceremonial K 10.11. A briefer version of this story lias been recorded in
5.169.

The house of the Mountain Goats appears also in a Lillooet tale
recorded by Hill-Tout 6.191, which differs, however, still more from
the preceding stories. It deals witli the fate of a hunter who was
taken to the house of the Goats in order to be instructed in the taboos.
In this respect it resembles the Tsimshian story. The same topic is
treated in Tl 58, in which story it is told that a hunter is taken into
his house in the mountaui by the Mountain Sheep, who appears as a
man with white beard.

Similar concepts are touched upon in K 9.9, K 10.17, where the
one-horned Mountain Goat appears, who is a chief or chief's messen-
ger among tlie Goats. Marriages among the Goats are the subject of
the tales U 258, U 261, Sh 5.12.

13. The Giant Devilfish (p. 135)

Hunters see from the shore how the chief's son of the Eagle Clan of the Killer
Whales is killed by a Giant Devilfish. The chief Killer Wliale sends messengers to
make war on the monster. The hunters see them coming. The battle between the
warriors of the Killer Wliales and the Giant Devilfish is described in detail. The
Raven and Wolf Clans and the Ci'ispawadwE'da obtain five of the monster's arms.
Finally a warrior of the Raven Clan kills the monster. After many years the sons of
the Eagle chief are killed by a descendant of the Giant Devilfish. The birds make
war on it, and the Raven succeeds in killing it. For this reason the devilfish is
afraid of the raven (see p. 100). — An analogous tale is found in M 392, where it is
told that different kinds of killer whales or fish make war on the Giant Devilfish.

14. The Hunter's Wife who Became a Beaver (p. 138)

A raccoon hunter is very successful. Wliile he is skinning the animals, his wife
asks him to look at her. He becomes impatient and scolds her. This makes her
ashamed. She goes into the woods, dams up a river, and swims about is the water.
The man calls her back, but she refuses to come. He requests his wife's brothers to
induce her to come back, but they also are unsuccessful. She stays in the water,
and finally becomes a beaver. The woman had red hair, therefore all beavers have
red hair.

740 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

15. The Winter Hunters and the Mosquito

(3 versions: Ts 141; BC 5.252; Kai 265)

Ten brothers go hunting, and from the top of a mountain see a deep valley in which
a village is located. They slide down on their snowshoes, and are each called into
one house. Tlie chief invites the youngest one, who is accompanied by his wife and
child. A middle-aged woman takes charge of the child wliile father and mother are
eating, and sucks the blood of the child out through the ear. The woman tells her
husband, who warns his brothers. During the night they do not dare to sleep, and
notice that the people try to approach them; but every time this happens they cough,
in order to indicate that they are awake. Early in the morning, when all the people
are sound asleep, they escape. Before they reach the top of the mountains, the people
begin to pursue them. They throw an avalanche of snow down upon the pursuers.
More people pursue them, and the same happens as before. Finally the chief pursues
them alone. He is a short, stout man. He overtakes the brothers, and kills one after
another with his crystal proboscis. The young mother runs ahead, and reaches a
tree which slants over the water of a lake. She climbs to the top. The chief follows
the scent of her tracks. He sees her image in the water, jumps in, and tries to kill
her. When he does not find her in the water, he waits until the mud settles, and
dives again. The woman laughs at him. After sunset the water is clear again, and
he sees the young woman laughing at him. He ties his hair on the top of his head
and jumps in again. When he comes out, the moon is shining, the north wind blow-
ing, and he is frozen to death. His wings freeze to the ground. The woman throws
him with a stick to make sure that he is dead, cuts him open with her fish-knife,
takes out the heart, which has two eyes and a mouth and is still palpitating. She
swings it four times over her companions, and they all revive. The village is the
village of the Mosquitoes. On the following day they burn the chief's body, throw
out the ashes, which are transformed into small mosquitoes Ts 141.

Five brothers go seal hunting every day. The youngest one stays at home. One
morning he hears a woman shouting on the other side of the river. He takes her over
in his canoe. When the people are asleep, her mouth grows to an enormous length,
and she sucks out the brains of the sleepers through their ears. She kills the people
in all the houses. In the morning the boy notices that the people do not get up, and
finds that they are dead . The f ollo^ving day the four hunters return . During the night
the eldest pretends to be asleep. He sees the old woman extending her mouth, and
calls his brothers. They cut her up with a hatchet, burn up the house, and escape.
The old woman revives, and pursues them. They kill her again, cut up the body,
and throw the pieces into the fire. They meet a Duck, and ask her for the trail to
the house of Alklunda'm. They reach a river, and cUmb a tree that grows near the
bank. The old woman overtakes them, sees their reflection in the water, and jumps
in. When she gets out again, one of the young men laughs and moves. She jumps
back into the water. When this happens a third time, the eldest one swings his
blanket, and the water freezes at once. Only the face of the old woman is free. He
reaches the house of Alklunda'm, the door of which is formed by an eagle. Following
Aikluuda'm's ad\'ice, they jump through the door when the eagle opens its mouth.
After they have told their story to Alklunda'm, he tells them that the old woman is
his mother, who arrives. He kills her, tlirows her into the fire, and transforms the
ashes into mosquitoes. (Here the story continues, telling how the brothers gamble
with Alklunda'm, obtain the salmon from him, and how they are enabled to revive
their friends who were killed by the old woman.) BC 5.252.

An unknown man comes to the house of five brothers. The child of the eldest
brother cries, and is given to the visitor to quiet it. He sucks out the child's brains
from one side of the head. The brothers try to strike him, but are killed, except the

BOAS] COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 741

youngest, -whom the visitor chases about in the house. In the morning the boy
succeeds in making his escape, crosses a mountain, and comes to a lake. Two trees
forming a fork extend over the water. He hides in the crotch. The pursuer sees
his reflection in the lake, jumps in, and the man sings a north song, making the water
freeze. He btulds a fire over the monster's head. The ashes flying up from it turn
into mosqnitoes Kai 265.

Further references to tales accounting for the origin of mosquitoes,
flies, or vermin, from the ashes of an ogre, will be found in Oskar
Dahnhardt, "Xatursagen," Vol. Ill, pp. 151 et seq. See, in addition
to these, Tl 214.

A doubtful Kwakiutl story (5.168) belongs here. The Deer marries the Bear
Woman. They have a son and several daughters. The Deer and his son go sealing,
and lioil the seal blood in a wooden kettle. The Deer gives it to his daughters, who
are killed by it. The Deer and his son are pursued by the Bear, who destroys the
whole village. They ask the trees whether their roots reach way down into the
ground. They are sent to the yew tree, and climb up. The Bear asks the trees
where the fugitives have gone; and when they laugh at her, she upturns them. She
is unable to upset the yew tree, and digs a hole, which fills with water. There she
sees the reflection of Deer and his son, and jumps in. Deer calls the cold wind; the
water freezes and holds the Bear. They start a fire over her and kill her.

I have always been vmder the impression that this story was made
up by the narrator, of other elements with which he was familiar.

I do not discuss the various incidents of this story, which are
rather widely distributed. The visit of the monster occurs in the
Chinook tale Chin 31. The sucking-out of the brains through the
ear is a prominent feature in the Kwakiutl tale 10.45; and the incident
of the pursuer seeing the reflection of the fugitives m the water and
jumping in is of very wide distribution.' All these stories, however,
are quite different from the one discussed here.

16. The Htjnters
(a) Tsimshian Version (p. 145)
This rather important story contains the most prominent incident
of the well-known Tlingit story of Kats ! The particular develop-
ment of the plot, however, has not been recorded from any other
region.

Ten men and their wives go out hunting. One after another goes out. He first
meets a large porcupine, which he kills and hangs on a tree. Then he kills a white
she-bear. He sees a village in a valley, to which he slides down on his snowshoes.
Through a knot-hole he sees a young woman, who calls him in. Then the chief sends
for him. The people take the weapons of their guest. They give him to eat, and on
the following morning grizzly bears appear. He is sent out to kill them, but the peo-
ple have exchanged his good weapons for poor ones, and he is killed Te 149. The body
is cut in two and hung up in the corner of the house.^ Finally the youngest brother
goes out. He does not touch the porcupine. He shoots the she-bear and totiches the
white fur on her belly. The bear is transformed into a woman, who warns him. She
gives him the two dogs Red and Spots, who become large when thrown down on the

' See, for instance, Sk 329; BC 84; BC 5.253; K 5.108; K Boas 5.373; Nu 5.114, Co 5.66, 80; Sh 753; also
Jones, Ojibwa Texts, 117.
'This introduction is similar to Chin 17, the tale of brothers who make a mistake by killing pheasants.

742 TSIMSHIAN MYTHOLOGY [eth. ann. 31

ground. After this the same happens as before; but the young man does not allow
the people to take his weapons, and eats sparingly. With the help of his dogs he
kills the chief, who is the Grizzly Bear. He swings the heart of the chief over the
bodies of his brothers, and they revive. The brothers go home and tell of their adven-
tures. The youngest brother marries the WTiite-Bear Woman. The young hunter
hears of a shaman woman who kills hunters. His dogs devour her, but the man and
the dogs die. The Bear '\\"oman goes back home.

The tiny, but powerful hunting-dogs occur in other connections:

In our series they are called Red and Spots Ts 150, N 226, Ts 244. Txa'msEm's
pups (Ts 102) have the same character. A small dog of great power is mentioned in
Chil 34 and K 10.39.

The exchange of a hunter's good weapon for others with weak
points occurs in other connections.

A giant tries to exchange a deadly arrow for one with points made
of i^ods of fire weed Tl 95.

The Sun gives his son-in-law arrows with points made of coal BC 80 [of soft bark
Chil 25]. Coyote's son marries a Grizzly Bear girl. Her mother breaks off the
points of the arrows of the young man. He is sent to attack the grizzly bear. The
arrows are ineffective, and the youth is killed, Okanagon Hill-Tout 150. In U 223
points of pine needles are substituted for stone p<iints. In Sh 686 it is not stated
how the arrows are spoiled.

A similar incident occurs in a Wasco tale. A nimiber of brothers are given leaves
in place of arrow-points when ordered by the Grizzly Bear chief to attack a bear.
The brothers are killed, Wasco 299.

(&) The Man who Married the Bear
(7 versions: Tla 49; T15 228; Tl 5.328; Ska 184; Sk5 186; ' N 200; Sh 720)
The Tlingit, Skidegate, and Nass stories, which are analogous to
this one, tell of a hunter who falls into a bear's den. The female Bear
conceals him and marries him. In the course of time he returns
home with his children. In the Nass version the particular incident
of the man touching the Bear's belly is also mentioned.

The people of a village are starving. The chief has four sons. The oldest one goes
hunting with his two dogs. After crossing a glacier, his dogs bark at the den of a she
grizzly bear which has two cubs. The bear pulls the man in and kills him. The
next two brothers are killed in the same way. The youngest one Ls awkward . AVhen
the Grizzly Bear pulls him in , he strikes her vtilva. She does not kill him, but marries
him. She tells her children to make a fire for their father. After several years he
longs for his relatives. The Grizzly Bear promises to accompany him. They reach
the village, and the man's sister is sent out to call his wife. She is afraid when she
sees the Grizzly Bear. Finally her husband leads her into the house N.

In all the Tlingit versions the man is called Kats! . He goes hunting with his dogs,
which find a bear's den. The male Bear throws him in, and the She-Bear hides him.
When the male Bear looks for him, she says that he has thrown in only the man's
mittens. Although the Bear thinks that he can smell him, he does not find him.
On the following day the Bear is out hunting, and the She-Bear breaks the rays of
the sun that strike the den, and in this way kills the Bear. She marries the man,
and they have three children. For some time he wishes to return home, and the
Bear lets him go Tl 5.

Kats!, a man of the Ka'gwANtan, lives at Sitka. His dogs piusue a male bear.
The She-Bear pulls him into her den, conceals him, and marries him. They have

> A Masset veision.

EOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 743

several children. Indoors the Bears take off their skins and are people. After some
time he wishes to go home, and the Bear Woman allows him to go Tla.

The same story is told to account for the origin of the grizzly-bear
crest of the Te'qoadi.

A man of this family reaches a bear's den and is thrown in by the male. The She-
Bear digs a hole in the ground and conceals him. '\\'hen the Bear inquires for him,
the She-Bear sa\'s that he has not thrown anything in. Tlie male becomes angry and
lea^■es her. The She-Bear marries the man, and they have children. The man's
brothers search for him, and keep taboos in order to be successful. The She-Bear
feels their approach and makes them pass by. She is unable to turn aside the
youngest one, whose dogs find the den. The man goes out, calls his dog, and tells
his brother not to do any harm to the Bear. In May, when the bears leave their
dens, the She-Bear allows him to go home T16.

The version Skh belongs to Masset.

A hunter of the Eagle Clan named Gats is unsuccessful. He has two dogs. One
day he sees a bear, which carries him to his deu. The She-Bear hides him between
her legs. The Bear goes hunting, and on his return asks his wife what became of the
man. She says that he only brought his belt. She marries the man. The dogs
return to the village. The people follow them, discover the He-Bear, and kill him.
The man and the She-Bear have a child. Finally he is homesick, and his wife allows
him to return Sk6.

In the Skidegate version it is told that a man goes out hunting with dogs. The
dogs find a grizzly bear, which throws him into its den. He is thrown against the
She-Bear's breast. She puts him into a hole, leaving only his cape outside. When
the male Bear comes in, she says that he has thrown in only the cape, which she has
torn to pieces. The male Bear goes hunting, carrying a large basket. His wife lets
out his thread of life, which runs out irregularly. '\\'hen the thread jerks, she pulls
up a plank and hides the man under it. The Bear returns, carrying a few crabs in his
basket. He does not know why he has not been more successful. On the following
day the same happens, and the woman cuts the thread of life. She marries the man,
and explains to him how the He-Bear used to hunt. Tlie following day the man goes
out with the basket, reaches a lake, swims to a shoal in the middle, and fills his basket
with crabs. They have two sons. The man then hunts hair-seals. Later on the
man prepares to go away, and she gives him instructions Ska.

The following part deals with the events after the man's return
home. I begin again with the Nass version.

The She-Bear tends the man's human child and makes friends with his first wife.
The children of the She-Bear were left in the mountains. In spring women go gather-
ing berries. AMiile the human women pick them in bags. Grizzly Bear eats them.
WTien at home, she vomits them into dishes. The people are afraid to eat them. A
man makes a salmon weir. Grizzly Bear carries the fish from the weir to her father-
in-law. One morning a j-outh finds the weir empty because the Grizzly Bear has
emptied it. He scolds her, calling her "Drop-Jaw," and saying that she feeds people
with dung. The She-Bear becomes enraged and kills him. Then she remembers
her two children and returns to the mountains. She forbids her husband to follow
her. He disobeys, and she kills him N 200.

In all the other versions the reason of the Bear's leaving is the
iniidehty of her husband. The closing incident in the Nass version,
as well as in the others, is evidently related to the discovery of the
infidehty, which will be found treated on p. 780.

Before Katsl's return the She-Bear forbade him to talk to his former wife, saying
that if he should smile at her his bear children would become sick. She asks him

744 TSIMSHIAN MYTnOLO(3Y [eth. ann. 31

to meet her on the beach and to bring lier sea animals. Kats! returns. He finds
that his wife has married again. His steersman is afraid of the Bears. He builds a
house with the bear crest, and is a successful sea hunter. He delivers the animals to
the old She-Bear and her four cubs. One day he meets his former wife when drawing
water. She smiles at him and scolds the Bear, and he smiles at her. On the follow-
ing day, when he goes to take food to the Bears, they attack him and kill him. They
go back into the woods, singing mourning-songs Tl 5.

The She-Bear tells him not to smile or touch his Indian wife or to take up either
of his children. He carries sea animals to the Bears, and the cubs take them out of
the canoe and throw them to their mother. His steersman is afraid of the Bears. One
day Kats! pities one of his children and takes it up. On the following day the Bear
cubs seize him, throw him up to their mother, and kill him. Then they scatter and
are killed in various places. Tlie last one meets people in camp. A girl scolds
him, which makes him angry, so that he kills most of the people and carries the girl
away. Finally the people kill him Tlo. ■

The She-Bear forbids him to look at his former wife. AVhen he reaches his village,
he asks his brothers to tell his wife not to come near him. He is a successful sea
hunter. One day the Bear cubs come down to the beach. He recognizes them and
feeds them. Afterward this is repeated every day. His brothers are afraid of them,
but he encourages them. Finally his former wife reproaches him because she and
her cliildren are hungry. He pities them and gives them to eat. The next time
he takes food to the Bear children, he finds them lying on the ground with ears erect.
When he lands, they kill him T16.

The Masset version continues as follows :

The Bear forbids him to look at his former wife. One day he goes hunting with
his two human sons. He meets the Bear and gives her food. His companions are
afraid. One day when he is drawing water, he meets his former wife and smiles at
her. Next time when he takes seals to his Bear wife, her ears are turned forward.
She jumps into the water, attacks him, and kills him and his two sons Sk5.

The Skidegate version is very much like the others :

Before he returns, the She-Bear says she will wait for him at the upper end of the
inlet, and forbids him to talk to other women. She gives him a basket in which a
hawk feather floats (see p. 780). He sits down at the place where people draw water,
is found, and led back into his father's house. They try to give him to eat, but he
refuses. He goes sea hunting; and when his canoe is full, he goes up the inlet. There
he sees the She-Bear. His companions turn their backs to the Bear. The Bear and
the two cubs lick him, and he feeds them. This is repeated regularly. One time
he goes to draw water and meets a girl there. The next time he goes to feed the Grizzly
Bears, the hair on the back of the neck stands straight up. The companions are afraid .
Nevertheless he lands. The Bear cubs are kind to him, but the She-Bear tears him.
Thereupon the cubs tear their mother. The cubs travel about killing people. Once
they come behind some people in camp, and a woman's child cries. She says, "Don't
cry! Your uncle's children might come and destroy us." Then they go away Ska.

A variant of this tale is also told by the Shuswap Sh 720.

17. The Hunter and his Wooden Wife

(8 versions: Tsl52; Tl 181; BC 5.256; K 10.122; Ne 10.361; K 11.53; Nu 5.112; Cow

5.49)

A man goes hunting mountain goats in winter. His wife prepares the wool and

weaves blankets. She dies, and the man keeps her body many days. Finally he

buries it, and caries an image of his wife out of red cedar. He places the image in

front of the unfinished blanket, and makes its fingers mo\e. He also makes it turn

EOASJ COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 745

its head when he enters the door. Wlicnever lie romes back from hunting, he sjieaks
t,o the image and answers himself, saying that the woman can not come out because
the yarn is twisted around her fingers. The hunters pass the hunting -hut and discover
what has happened. Two sisters who are scolded by their mother run away, reach
the hut, and through a knot-hole see the woman seated inside. They go in, and dis-
cover that it is not a woman, but a wood-car\ing, that is sitting there. When the
hunter comes back, they laugh. He discovers them and gives them to eat. The
elder sister eats too much, while the younger one eats sparingly. He marries the
younger one, who makes him promise to destroy the wooden figure Ts 152.

The Bellacoola version is as follows :

A manuamed Qasa'na, who consists of one-half of a body having only one leg, one
arm, half a head, and so on, lives in Kilte'il. He carves a woman of wood, gives her
a hat, and calls her QulE'ms. She is placed in front of a loom. A chief near Bella-
bella sends his two daughters to marry Qasa'na. They look through a knot-hole and
see the figure in front of the loom. They discover that the figure is made of wood,
take off tlie hat, and upset the figure. When Qasa'na comes home, he scolds the
woman. The girls laugh and are discovered. He marries them, and later on all
return to Bellabella BC 5.256.

Among the Kwakiutl and Nootka the story of the alder woman
serves as the introduction to stories that have no inner connection
with this incident.

A man called Klwadza'^e (Sitting On Earth) carves a woman of alder wood and
takes her for his wife. He hangs bark of yellow cedar over her hands, making it
appear that she is weaving. The Bear appears, and takes the man over ten mountains
to visit his own village. They pass the house of Mouse, are in^'ited in, and among
other things the man is given mountain-goat wool. Thvs it is known that bla7d-ets
may be woven of wool. Tliey pass Bluejay's house, are invited in, and are given
berries. For this reason berries are eaten . Finally they reach the house of the Wolves.
An old woman advises him not to enter the chief's house. He disobeys, is eaten by
the Wolves, who, however, restore him to life Ne 10.361.

A better version of this story is given in K 11.

Klwadza'^e goes out to get cedai- bark. Wliile he is peeling off the bark, a voice calls
him and invites him to go to his house, and asks him where his wife is. He replies,
"My wife can not speak, for she is carved out of alder wood and she has hair of yellow
cedar bark." The rest of the story refers to the visit to the house of the supernatural
being K 11.53.

Another Kwakiutl story is more closely related to the Tsimshian
story here discussed.

A chief has two girl slaves who are sent to bathe, ^\^len they come back, one of
them falls into the fire and dies. The other one tries to commit suicide in the woods.
After going up a river for four days, she finds a house and sees two images of women
in front of piles of mountain-goat wool and spindles. A hunter enters, who asks the
figures to speak to him. He divides meat and places it in front of the figures, ^^^len
he goes out hunting, the woman roasts the meat. When he returns, he thinks the
figures are coming to life. He brings salmon, and the woman splits the salmon. He
believes the figures are beginning to work. On the following day she throws them
into the fire, and the man believes that they had killed each other out of jealousy.
Then the woman appears, and claims that she was personified in the images Iv 10.122.

A woman scolds her two daughters, who run away, and reach two houses built close
together. The elder sister enters one of the houses. The younger one looks through

746 TSIMSHIAN MYTHOLOGY [bth.ann. 31

a chink and sees the figiu-e of a woman carved of rotten wood. After a while the
owner comes home, finds her; she tells him who she is, and he marries her. When
she says that her elder sister has gone into another house, the man informs her that
Panther lives there, who kills eveiybody. The elder sister escapes, and the man
marries both of them and burns his wooden wife. Then follows a story that relates
how Panther kills the sisters and how they are revived Nu 5.112.

Sia'latsa has a wooden figure of a woman, which is carved so that it holds a spindle.
Two girls come to the house, look through a chink, and see the figure. They eat the
food placed in front of it. ^V^len the house owner returns, he thinks that the figure
has come to life. On the following day the girls bum the figure. One of the girls, a
chief's daughter, puts on her clothing. In the evening, when the man finds her and
sees tliat the figure has been burned, he is first angry, but then he marries the girl.
The other gii-1, who is a slave, is given to one of Sia'latsa's men Cow 5.49.

The Tlingit have a story of a wooden wife, which, however, is
somewhat different in type.

A Haida chief's wife dies. A wood-carver makes a figure of his deceased wife and
dresses it. The widower pays him for it. One day he feels the image move. After
some time it gives forth a sound like the crackling of wood. Then the man knows
that the figure is ill. When it is removed, a small red-cedar tree is found growing on
the floor. It becomes very large, and /or this reason the cedars on Queen Charlotte Islands
are good. The figure begins to move about, but never learns to talk. Through his
dreams the man knows what the figure wants to tell him Tl 181.

In all probability these stories of the wooden wife are related to

the stories of Coyote's wooden wives, which wiU be found discussed

on p. 609.

18. Plucking Out Eyes (p. 154)

(3 versions: Ts 154; Tl 173; Tl 292. See also Tl 368; Sk 111; Sk^ 143)

The Tsimshian and Thngit stories are practically identical.

A youth does not want to marry, because he is in love with a lake woman. The
lake woman appears whenever he shouts four times. He spends the nights in the
lake with her. They have a child. A friend of the youth observes secretly what he
is doing. One night while the youth is asleep, his friend goes to the lake, shouts,
visits the lake woman, and carries away the child, which gouges out the eyes of all
the people and thus kills them. Only the youth and his sister, who has given birth
to a child, survive. The lake child drags along a string of eyes. The youth takes it
back to the lake and throws it to the lake woman. The youth receives from her
gambling-sticks which are to make him wealthy. He travels south, The sister, who
carries her child on her back, is given ''a garment of wealth," and it is ordained
that whoever hears her child cry shall become rich. The lake woman goes into the
ocean and becomes Haklula'q Ts 154.

A youth discovers the lake woman, who has two children. He takes one of them
and carries it to his village. The child gouges out the eyes of the people. There is
a woman who has given birth to a child. The child enters her hut and roasts the
eyes. It tries to attack the woman too. She, however, drives it away with a cane.
She finds all the people dead, takes a copperplate on each side, puts the child on
her back, and becomes the spirit of wealth, the LlenaxxI'daq. If any one sees her,
he becomes rich. The story ends with an account of a man who sees her, takes her
child, is scratched by her, and is given wealth. Wlien he gives a scab from the
wound to any one, that person becomes rich Tl 173. In the version Tl 292 the woman
kills the child with her cane. Another encounter with her is told in the story Tl 368.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 747

The incident of the child that gouges out eyes occurs as part of
the Raven legend of the Haida.

Raven enters the skin of the new-born child of the daughter of the heavenly chief.
When everybody is asleep, he gouges out one eye of each person, bakes the eyes in
ashes, and eats them. An old woman observes what he is doing. The people sing
for him; and while they pass him along, one of them lets him fall. He drops into the
ocean Ska 111.

In a Masset version the child is born by the heavenly chief's daughter after she
had swallowed a hemlock leaf. When the people are asleep, the child gouges out
their eyes. An old man observes what he is doing. The child roasts and eats the
eyes. After this has been repeated several nights, the chief breaks the stone floor of
his house and throws him down into the ocean Skji 143 (see also p. 629).

Stories of Animals or Supernatural Beings who Marry Girls

(Nos. 19, 20, 21, 22, 23, 26, 33, 35, 43, 45)

One of the most characteristic types of Tsimshian stories are tales
of animals or other beings who assume the shape of young men and
marry girls. They take them to their homes, and later on send them
back with their children. To tliis group belong the stories —

The Spider and the Widow's Daughter (No. 19, p. 158).

Prince Siiail (No. 20, p. 161; see also note below;' Tlingit version

Tl 175).
The Otter who Married the Princess (No. 21, p. 166; Kaigani

version Kai 254).
The Widow and her Daughter (No. 22, p. 172).
The Mink who Married a Pruicess (No. 23, p. 177).
The Bear who Married a Woman (No. 26, p. 192).
The Princess and the Mouse (No. 33, p. 232).

I The following version of this tale has been taken from Franz Boas, Vocabularies of the Tlingit , Haida,
and Tsimshian Languages (Procfftfjn^s 0/ (Ac .4 mcricaw Philosophical Society, vol. xxix, p. 205), Philadel-
phia, 1891. The Tsimshianlefl the Skeena River, where they had caught salmon. Then they camped there
for a while. There was the daughter of a chief who was very particular whom she should marry. At night
a good-looking young man came to her secretly and went where the chief's daughter was. He told her
to nm away with him, and she consented. Then they left. When they had reached his house, he let her
stand outside, and he entered. Then his mother and father said to him, "Did you not get her, my dear?"'
He replied, "She is standing outside." Then his sisters ran out. She accompanied them into the house.
Then they ate and were glad. In the morning a little old woman came. Her name was Mouse Woman.
She said, "Bum your ornaments!" The princess did so, and the little old person took them from the fire.
Then she said, "My dear, do you know who took you?" She replied, "No." She said, "The Snail."
Then the chief's daughter was very much afraid. Mouse Woman said, " Go, nm away! Do not run very
far, to the place where yoiu- parents are staying. Just walk on the trail back of the house. Where it goes
down, there is slime. Follow that road up the moimtain and go across. That is where your parents
are staying on the beach." The chief's daughter did so. After a while she pretended to go out, but she
ran away. She went the way the little old woman had told her. After she had been away for some time,
her husband missed her. Then he knew that she had escaped. He called his whole great tribe together.
Then they pin^ued her. Just when the princess reached the top of the moimtain she heard a great noise.
She guessed that they were pursuing her. Then she ran down the moimtain. There was always loud
noise. She looked back. Behold, a great land-slide wascoming down! Trees fell, and great rocks rolled
down. Then the woman screamed. She saw where her parents staid, and ordered them to go aboard
their canoes. -Vs soon as they were in their canoes, she reached them. Then she was aboard the canoe
other father. They were saved, but there was a great land-slide where they had been. They looked back.
Behold, a great many snails caused it! Then the princess told what had happened. It happened at
Inverness. Therefore its name is Where A Land Slide Occurred.

748 TSIMSHIAN MYTHOLOGY [eth. ann. 31

The Water-Being ( ?) who Married the Princess (No. 42, p. 272).
The Stor}' of Part Summer (No. 4.3, p. 278).

It occurs also as an incident in:

The Story of Asdi-wa'l (No. .35, p. 243).

Story of GunaxnesEmg-a'd (No. 45, p. 2S5; Ts 5.294).

As has been pomted out by Swanton (see p. 874) stories of this
type are common in the folk-lore of the' Tlingit and Haida. In his
collection of Tlingit tales, the following have been recorded:

The Hahbut People Tl 38.

The Woman Taken Away by the Frog People Tk 53, Tib 236

(Masset version M 554).
The Woman who Married the Devilfish Tl 130.
The Thunders Tl 175 (Tsimshian versions Ts 161; note to p. 747).
The Girl who Married the l !al ! Tl 237.
The Woman who Married a Tree Tl 23S.
The Girl who Married a Fire Spirit Tl 239.
The Woman who Married the Dead Man Tl 247 (Masset version

M 625).
The Origin of Copper (the same as the Tsimsliian GunaxnesEmg'a'd)

Tl 252.
The Woman Taken by the Grizzly Bears (same as Tsimshian

GunaxnesEmg'a'd) Tl 126.

There are also a number of Masset and Kaigani tales of this type:

Swimming Land-Otter Kai 254 (Tsimsliian version Ts 166).

The Grizzly-Bear Hunter M 508.

The Woman who Married the Frog M 554 (Tlingit versions Tla 53,

T\b 236).
The Woman who Married a Devilfish M 560; also Kai 260.
The HaK-Head that Married a Certain Person M 625 (Tlingit

version Tl 247).
The Woman who Married the Grizzly Bear (same as Tsimshian

GunaxnesEmg'a'd) M 500.

Among the Skidegate tales I find only a version of the story of
GmiaxnesEmg'a'd (Sk 336). The idea enters as an element into the
Skidegate story of A Slender One Wlio Was Given Away Sk 151.
Farther south, in Rivers Inlet, this type of story is also represented
only by a version of the GunaxnesEmg'a'd story (Ri 5.226).

It would seem, therefore, that these stories are essentially char-
acteristic of the THngit and Tsimshian, and of those Haida who are
influenced by the former.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 749

(a) The Girl wJio is not Allowed or Refuses to Marry

(9 versions : Ts 161 ; Ts 177 ; Ts 192 ; Ts 232 ; M 500 ; M 554 ; M 625 ; Kai 254 ;

Kai 260)

The introduction of most of tlie tales dealing with marriages of
girls to animals oi" supernatural beings begins with the statement
that the parents do not wish theii' daughters to marry.

A chief has a beautiful daughter. His sons are expert hunters. Therefore the
father is wealthy and proud. Chiefs want to marry his daughter, but the parents
refuse. The bed of the young woman is over their own room, and she is watched day
and night Ts 161. The parents of a young woman do not want her to marry, although
many princes woo for her Ts 177. A widow has a daughter. Many men want to marry
her, but she declines them all Ts 192. A great chief loves his beautiful daughter-
Many jjrinces want to marry her, but he refuses them all. The girl is watched care-
fully Ts 232. The parents and uncles of a girl are unwilling to let her marry M 500.
People come from all the towns to marry a certain girl, but the father refuses them
M 554. The parents of a girl want a wise man to marry her and refuse all suitors
M 625. Chiefs come from long distances to marry a girl. They come in ten canoes
each time, but the father refuses to give her in marriage Kai 254, Sk 151. The parents
of a girl refuse to let her marry Kai 260.

(&) The Offended Animal

( 13 versions : Ts 161 ; Ts 278 ; Tl 38 ; Tl 53 ; Tl 130 ; Tl 175 ; TI 237 ; Tl 239 ; Tl 247 ;
Tl 126 ; Tr252 ; M 500 ; Sk 336)

In a great many of the stories here referred to the girl goes out
and by some act or word offends an animal, who then comes to
marry her.

The princess walks behind her father's house accompanied by her maid. She sees
a snail creeping along the street, kicks it out of the way, and says, "Wouldn't you
like to marry me?" Two nights after a youth appears to her at night. His skin is
as smooth as glass. He becomes the girl's accepted lover, and he takes her to his
father's house Ts 161 (see Tl 175).

It occurs in all the versions of the GunaxnesEmg'a'd stories and
in' the story of Part Stmimer, which belongs to the same series.

A princess and the girls go out picking berries. She steps on the dung of a bear
and says that it is nasty. Then the carrying-straps of her basket break. Two youths
appear and take her home Ts 278. This story will be found discussed in detail on
p. 835, where its distribution over the neighboring tribes is also given.

Among the Thngit tliis introduction appears with very great
frequency.

A cMef 's daughter goes to the beach to cut halibut. She slips on the halibut sUme
and scolds it. Then canoe-loads of people come to get her in marriage. She goes
with them. They are the Halibut people Tl 38. Back of a town is a lake full of
frogs, which sit on a swampy patch in the middle. The princess talks badly to the
frogs. At night a youth appears and wants to marry her. She accepts him, and he
takes her to his father's house in the lake Tl 53. A girl slips on the slime of a devilfish
and scolds it. At night a youth appears and wants to marry her. She goes with him,

750 TSIMSHIAN MYTHOLOGY [eth. ann. 31

and he proves to be the Devilfish Tl 130. A princess steps on a snail, and expresses
her di^ust. At night a youth appears and she goes off with him Tl 175. The daughter
of a Chilkat chief of the GanAxte'di family steps on something slimy, and scolds,
saying that people throw out their slops. She had stepped on the skin of a fish called
l!al!. At night a youth appears. She marries him, and he stays in her father's
house. He shows them how to haul wood over the frozen ground Tl 237. A princess
sits close by the fire. A spark falls on her clothing, and she says something bad to
the fire, pointing at it with her fingers. She disappears, and finally a powerful shaman
discovers that the fire of the house has taken her Tl 239. A princess of the Cohoes
people (L!u'kAnA-ca) trips over a skull, scolds, and kicks the skull aside. At night
she dreams that two boys come to her. They had been chiefs' sons, and she had
kicked the skull of the elder one. She married him. On the following morning
she tells her parents, and the young men come down with her to the fire. Her hus-
band appears to the other people as a skull Tl 247.

The remaining Tlingit stories belong to the GunaxnesEmg'a'd
series, and tell of the girl who steps in bear's dung and is taken away
by the bears Tl 126, Tl 252. Among the various branches of the Haida
this incident occurs only in the stories of the GunaxnesEmg'a'd series
M 500, Sk 336. In this form the incident extends as far southward
as Rivers Inlet (see p. 836).

(5 versions: Ts 158; Ts 172; Ts 192; Ts 1.73; Ts 1.199)

In another group of tales of this class the supernatural beings
appear to the daughters of poor deserted people and marry them
in order to aid them.

During a famine a widow lives with her daughter on a brook, where she tries to
catch salmon. Wliile the mother is away, a tall youth appears to the daughter, who
offers to marry her. He does not show himself at once to the mother, but one night
she sees him come in. The youth then teaches the woman to make nets and proves
to be the Spider. After a while the Spider youth takes the woman to his parents
Ts 158.

On the journey to Nass River a widow is encamped with her daughter. At mid-
night a youth appears and marries her. She feels that his body stings like nettles.
Every morning he leaves a partridge at the door and also a sufficient amount of fuel
Ts 172.

A widow lives with her daughter. She tells her to feel of the palms of her suitors,
and to accept only one who has rough palms. One night a youth appears, whom
she accepts. He proves to be a Red Bear, who provides for them, lea^'ing an animal
on the beach every day Ts 192.

The same incident occurs in the story of Asdi-wa'l, where a super-
natural being appears to the starving women and feeds them (see
p. 792). The incident is also related to the Gau'o story, in which a
poor woman calls the animals to marry her daughter in order to
help them (see p. 849).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 751

{d) Other Marriages of Women to Anbnals or Supernatural Beings

(Tsl66; Kai 254— Tsl77; Ts 232; Ts 272; Ts297; N 229; Ts 871; Tl 238; M 554;
M 508: M 625; Sk 151— M 560; Kai 260)

In quite a number of stories it is merely stated that the animal
or supernatural being appeared and married the girl, generally
against the wishes of her parents.

A i^irl refuses to marry her cousin, although her parents desire her to do so. The
women go out to gather fern roots and go into camp. It is chilly and they make a fire.
Suddenly a man who looks like the princess's cousin appears and offers to take her
home. She agrees, and, at the request of her aunt, accompanies him. She lies down
in his canoe. He covers her over; and when they arrive at the village, it turns out
that the Land Otter has taken her along. The Land Otter marries her Ts 166.
Analogous to this is a Kaigani story: A chief does not want to give away his daughter.
One day ten canoes come, and she agrees to go with them. She tells them to camp
not far from the town and to send two men. She pretends to go out for water and
goes off with the visitors. She goes aboard one of the canoes and covers her face.
When somebody pulls her hair, she looks through a hole in her blanket and sees that
she is being taken away by Land Otters, who are diving under patches of seaweed.
They arrive at their town, and she marries a white Land Otter Kai 254.

A youth appears to a girl. Her parents do not want to give up their daughter, and
the youth takes her away in the morning. He makes her lie down in the canoe and
takes her to his house. He turns out to be Mink Ts 177.

A youth appears to a princess whom her j^arents do not want to give away in mar-
riage. She accepts him. One morning she discovers that he is a Mouse Ts 232.

An owl carries away a gii'l and marries her. Their son returns to his human grand-
father, Nass (Ts 871).

A princess goes out in a canoe accompanied by many young women. On a sand-
bar a mass of foam covers the boat and canies her away to the house of a supernatural
being, one of whom marries her Ts 272.

A princess who is carefully guarded by her parents wishes to marry. One night a
shining light comes to her, and a youth appears who wishes to marry her. He ia
Tsauda, the son of the Sun. On the following night the heavenly youth sends his
slave Halus to ask the girl in marriage. She mistakes the slave for the master and
marries him. At the same time the slave asks for the girl's lame sister to be given
in marriage to Tsauda. At that moment Tsauda himself appears, who takes the lame
girl to his father's house, washes her four times, and makes her well and beautiful.
Tsauda and his wife then return to his father-in-law Ts 297.

A chief rejects all the suitors of his daughter. Finally the chief of the Grouses
flies down and enters the girl's room, wearing a blanket made of fox skins. She elopea
with him, and lives in the town of the Grouses N 229.

A girl dreams several nights in succession that she is married to a fine-looking man.
In reality a Spruce Tree that stands at the end of the village has married her Tl 238.

A chief does not want his daughter to marry. One day she goes out and sees a man,
who asks her to marry him. She agrees, and he takes her to the Frog town M 554.

A chief's daughter refuses all her suitors, who arrive one by one in their canoes.
Finally a person appears in a hair-seal canoe. Wien he is refused, he causes a flood.
The people offer him ten slave-girls, one after another, but he is not satisfied until
he is given the chief's daughter ' Sk 151.

> The rest of this story deals with the rescue of the young woman from the Skypeople by whom she
had been taken. It is.quite different in type from the other stories discussed here.

752 • TSIMSHIAN MYTHOLOGY [eth. axn. 31

A man's daughter sleeps next to the fire. In the morning she has disappeared and
the people can not find her. The Grizzly Bear has taken her away and married her
because her father was continually killing grizzly bears M 508.

A chief does not want to give his daughter in marriage. One night a Half-Head
appears to her and marries her. The next morning the people lay down a mat and
ask hor to come down with her huslaand. The food seems to move by itself towards
the Half-Head. The Half-Head goes hunting for the people M 625.

There are also a number of stories of a somewhat different type,
telling of the marriage of a woman to a Devilfish.'

A girl pushes a stick under a bowlder on the beach, and the Devilfish pulls her
under. She is covered by the tide and disappears. She marries the Devilfish M 560.

In the Kaigani version the same story is told about a pruicess whom her father
would not allow to marry Kai 260.

It appears from this that tales of this type are found particularly
among the Tlingit and Tsimshian, and that the tale of the offended
animals is practically confined to these two tribes.

(e) The Mouse Woman as Adviser

(Ts 162; Ts 167; Ts 273; Ts 279; Ts 1.151; Ts 5.294; Tl 127; Tl 253. See also N 127)
A very characteristic mcident occurs in all the Tsimshian tales in
those cases in which the girl has offended the animal, or where she is
taken to the animal's house against her will.

The animal takes the girl home, enters his father's house, where he assumes human
form, and is asked, " Did you not get what you wanted?" He replies, " She is standing
outside." Then his sisters run out and bring in the girl. After a while the Mouse
Woman appears and requests her to burn her ear-ornaments. Mouse pulls them out
of the fire and asks the girl whether she knows who has taken her away. She replies,
"No," and then the Mouse informs her and gives her advice.

Among the .Tlingit we find the incident of the Mouse Woman only
in the GunaxnesEmg-a'd story Tl 126, Tl 252 (see p. 838).

(/) Adventures Among the Animals

(Ts 162; Tl 175.— Ts 166; Ts 177; Ts 272; Ts 278; Ts 1.147; Ts 5.294; Tl 38; Tl 53;
Tl 236; Tl 237; Tl 238; Tl'239; Tl 247; Kai 254; M 625)

The stories continue with the young woman's experiences among
the animals.

When she enters the house, she sees two large snails lying near the fire, who are the
parents of her husband. They do not care for the young woman, who has to stay in
the comer of the house Ts 162. The woman who married the Snail is taken to a per-
pendicular cliff behind the village. She is seen halfway up with a Snail curled
around her Tl 175.

1 Here belongs also the story of the woman who married the Devilfish (Tl 130), which, however, opens
>Tith the formula of the offended animal (see p. 749).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 753

A young woman finds herself in a strange country. She sees that the canoe in
which she has traveled is a drifting log. Her mother-in-law spreads a mat, and she
is given halibut to eat. She learns from the Mouse Woman that the Otter married
her because she refused to marry her cousin. She is told not to eat any of the food
given to her first. After a while she gives birth to a child. Her mother-in-law dis-
likes her and orders her to be turned out of the house. At the foot of a tree she
gives birth to a young otter. The Mouse Woman brings her fire, and the little Otter
fishes for his mother. He hunts larger and larger animals Ts 166.

Mink takes the woman to his den. Every morning Mink goes fishing and catches
eels, which he strings up. The young woman does not eat, but merely chews fat.
The woman dries the eels. One day she hides a string of eels. Mink becomes angry,
and thinks he may have eaten them himself. Then the woman produces them
again Ts 177.

The girl is informed by Mouse Woman that the son of the chief of the supernatural
beings wants to marry her. She has a son, who is made to grow by his grandfather
by pulling his body. The chief of the supernatural beings calls upon a river to send
an infant daughter to his daughter-in-law. She gives birth to a girl Ts 272.

A girl becomes the wife of one of the sous of the Black Bear chief. In the morning
the male Bears go to fish salmon. The female Bears pick berries. In the e\'ening
all come home. Some of the male Bears do not return with the rest, and people say
that their fishing-lines broke. This means that hunters had killed them. The same
would happen to the female Bears, and they would say that their carrying-straps tore-
In the fall the Black Bear chief invites the whole tribe, and asks them in what dens
they will lie during the winter. \\'hen the young woman's husband names his den,
the princess says that it will be easily found by her brothers' dogs. Therefore they
finally select a den which is very difficult of access. She tells her father-in-law that
her four brothers are hunters Ts 278.

The Mouse Woman advises the girl who has been taken away by the Bears to pre-
tend that her excrements are copper. When these are found, the Bears say that this
is the reason why she scolded their dung. The Grizzly Bears go out fishing salmon.
The women gather wood. They make a large fire in the house for the men to dry
their blankets. The young woman's fire is extinguished by the water dripping from
her husband's. blanket. The Mouse advises her to get wet wood. Then her fire
bums well Ts 1.151, Ts 5.294.

The woman who marries a halibut is taken away by the fish. As soon as they get
around a point near the village, the Halibut heat pitch, pour it over a rock, and place
the woman on it. When she is found by her brothers, she is dead Tl 38.

The woman who married the Frog goes with him to what seems like a house. In
reality the edge of the lake is raised, and they walk under it. The house is full of
people Tl 53. A woman who is taken away by a Frog lives with him and has two
children Tl 236.

The whereabouts of the woman who had been taken away by the fire spirit are
discovered by a shaman Tl 239.

The woman who has been taken to the Land Otters gathers dry wood while the
Otters are out hunting, ^\^len they come home, they shake their blankets and extin-
guish the fire. They become angry and scratch her. A woman rooted to the floor
tells her to get wet wood. Her success in making a good fire pleases the Land Otters,
who lick her Kai 254.

In a few of the Tlingit stories the young man stays with the
woman's people in their house.

The woman who married the Fish l!al! lives with him in her father's house. He
gets fuel for his father-in-law. He plays ball with the young men of the village.
Since he is strong and throws the ball far up the river, the young people get angry
50633°— 31 ETH— 16 48

754 TSIMSHIAN MYTHOLOGY [bth. ANN. 31

and tear off his clothes. It is seen that his skin is covered with blotches. He refuses
to go back home until his wife herself calls him. He sends word to his father-in-law
to close and tie up the house. Then he goes up the river, holds back its waters, and
then lets it go. Tliis causes a flood, which sweeps away the whole village, except
his father-in-law's house Tl 237.

The woman who marries a Tree has a child, but nobody knows who its father is.
The child calls for its father; and the young woman's father calls first the people,
then the people who inhabit the trees. 'When they enter, the child stops crying.
An old man sits near the door. The child crawls up to him, and he is recognized as
a certain spruce tree Tl 238.

A Skull who has married a girl asks for a small canoe and himting-weapons. The
people can not see what the Skull Man is doiug, but in the evening he returns with a
canoe loaded with sea food and land animals. Finally the two skulls become living
beings. \\Tien the place where the men sit down is marked with blood , they fall over
dead^Tl 247.

The story M 625 is probably the same as the preceding TUngit story. The Half-Head
marries the girl. He goes hunting and obtains much food. The people want to
break his skull. They do not succeed. He becomes angry and kills the aggressors.
He goes hunting again and brings a great quantity of seals and sea otters. While he
is away, his wife becomes sick. He feels it and returns at once. The Half-Head
disappears M 625.

It is fairly evident from the further development of the last group
of stories that they form a separate group, and merely use the abduc-
tion of the girl as an introduction.

(g) The Escape from the Animals

The third part of the story contains the incidents connected with
the escape of the woman from the animals that have taken her, or
her liberation, sometimes followed by the revenge of the people.

In the Snail story given before, the Mouse Woman tells the girl how she can make
her escape. She points out the trail marked by the sLime of snails, wliich leads to
her parents' house. The young woman pretends to go out, and runs away, following
this trail. She is piu'sued, and hears a formidable noise behind her. She reaches her
parents' village, tells them to go aboard quickly, jumps into the canoe, and at the
same moment a land-slide comes down, which is caused by the Snails Ts, note p. 747.

In another version of the Snail story the girl's brothers search for her in vain.
Finally a shaman woman discovers that she had been captured by the Snails. The
chief's sons purify themselves and try to find her. The youngest one takes with him
woodworking-tools, fat, down, ochcr, and tobacco, blood, paint, and Ume. He finds
a great plain, reaches a precipice, and sees down below a village. He sacrifices,
makes an artificial eagle, first of red cedar, then of spruce, yellow cedar, and finally
of various kinds of wood. By its means he flies down. Before starting he sends his
two friends who accompanied him home. The young woman sees her brother and
walks out. He takes her on his back and flies up. They run home, ^^'hen they
reach their father's house, the people are ordered to chop down young trees. The
women and children are put aboard the canoes and sent to an island. Tlie Snails
arrive, and where they go the trees fall down. They slide down, swim on the
water, the people give battle and spear them with their trees. The Snails are killed,
float to the island, and are transformed into shellfish. Some of their fat is driven
ashore and is transformed into snails Ts 161.

A yoimg woman who had been taken away by the Snails and had been placed half-
way up a cUff is found by her brothers, who try to make wings of various kinds of

BOAS] COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 755

■wood and bone. They succeed when they use yellow cedar. They succeed in getting
her down. The brothers feel disgraced, leave the village, and become the Thunders.
The rest of the story does not belong here Tl 17-5.

The young woman who has been taken away by the Otters, and who has given
birth to a boy, is told by Mouse Woman to kill the Otters. She closes the holes of
the den except one, makes a smudge, and clubs the Otters as they come out. This
makes her son unhappy. After some time the young Otter wants to visit his maternal
grandfather. On his return he promises his mother to take her home. He makes
her sit on his back. 'When he is tired, he tells his mother to drop some gravel, which
is transformed into a sandbar. Finally she gives some gravel to the young Otter,
who mal-es a sand-spit which stretches out to the mainland. They walk home. He
carries her to a place near his grandfather's house. The women see him and try to
club him, but his mother takes him up and the)' enter the house. Her parents recog-
nize her, and she tells her story. The child goes hunting and brings vast amounts
of food, so that the grandfather becomes very rich. One tribe is not invited. One
day her Otter is out hunting. Some hunters of that tribe kill him because they do
not know him. The grandfather sends out to find out what has become of him, and it is
discovered what has happened. The people who killed him pay for the loss they
have inflicted upon the chief Ts 168.

The old woman rooted to the floor advises the young woman to place pitch wood
around the house, to lay a flat stone in the doorway, and to burn the house. At night
she sets it on fire and clubs the Otters as they try to pass out at the door. The woman
tries to return home, but does not know the way. She gives birth to a young Otter,
■which gets food for her. Finally he brings a tree from his grandfather's town. He
carries his mother to her home -village. When they are on the way, a gale sets in and
they return. They try again and cross the sea. She sits down at the place where
people get water, and is found. The young Land Otter begins to bring food to the
people. Finally the young-man Otter returns home. The young woman cries, tells
her father that her son has come to take her, and dies Kai 2.54.

Before the bears go into their dens, the Bear chief asks the young woman, "How
many mats have your brothers?" She gives a certain number for each, which means
that as many bears ■will be killed as each brother has mats. The Bears gather pro-
visions and go into their dens. Next the brothers stay out hunting, and the youngest
one finds the den of his sister's husband. The dogs find the den, but he can not go up.
His sister sees him, makes a snowball, and throws it do^wn. It strikes one of his snow-
shoes, and he sees the impressions of her fingers. The dogs reach her and wag their
tails. After the brother arrives, the sister gives birth to two children. She tells her
brother to make a smudge and to suffocate the Bear. She orders him not to kill him
with a spear. She sings a song, and gives detaUed orders to her brother hovj to cut
the Bear's body in accordance with instructions given at a previous time.by the Bear
himself. The sister and her two cubs are taken home. When they see clouds rising
on the hills, they call it the smoke tor their Bear grandfather. When one of them
falls against his maternal. grandmother's back, she calls them slaves, and they run
away. From time to time they bring food to their mother and their youngest uncle
Ts 279.

Whenever the young woman goes out, she is accompanied by Grizzly Bear women,
her sisters-in-law, who guard her. Mouse Woman tells her the way home. One day
when they are out, she pretends to help her sisters-in-law to put a load on their backs,
but instead ties them to stumps. Then she runs away, pursued by the Grizzly Bears.
(Here follows another story, telling of her marriage to a water-being [see p. 838].)
Ts 1.15.5, Ts 5,295.

The Tlingit stories based on the forcible abduction of a woman
also close with her liberation or with the revenge of the people.

756 TSIMSHIAN MYTHOLOGY [eth. ann. 31

When the brothers find the woman gkied to a rock by the Halibut, they fill a bladder
with blood. One of the brothers dresses like his sister and dives with the knife and
the bladder. He reaches the house of the Halibut, who mistake him for the woman.
The friends of the young man try to kill Halibut, but these see their hooks and the
fishermen are unsuccessful. At night the man cuts off the Halibut chief's head and
runs away with it Tl 39 .

Tliis part of the story is more closely related to the story of the
revenge of the brothers, which is found on the southern part of the
coast (see also Gau'o, p. 847). The rest of the story does not belong
to the group discussed here.

A man who goes bathing discovers the woman who has been taken away by the
Frogs in the spring of the year, sitting in the middle of the lake among the Frogs.
The people try to give presents to the Frogs in order to induce them to give up the girl.
When they are unsuccessful, they try to drain the lake. When the water runs out,
the Frogs are scattered. They dress the young woman and put their own odor upon
her. The girl is taken by her people. At first she can not speak, but gradually
regains her speech and tells what happens. When they try to remove the black
mud that she had eaten while a Frog, she dies Tl 53.

In another version of this story the woman sends her cliildren to visit their grand-
father. They are thrown out of the house. The next time they visit their grand-
parents they are taken in and are given cranberries. When they go out, the man
follows with dishes of food, wliich are placed at the edge of the water. The dishes
move out into the lake, and sink. The old man sends his messengers to invite the
F^og tribe, who say that they can not come. The woman, however, appears, accom-
panied by two noble Frogs. Then the people drain the lake. The woman is seen
floating along with the Frogs, which cover her body except the face. She is taken
into the house, and the Frogs are killed bj' being struck with human bones. The
young woman then stays with her father Tl 236.

A woman who is married to the P>ogs is discovered by children, who hear her laugh.
The chief tells the people to drain the lake. The brothers of the woman hide; and
when the water runs off, the Frogs are carried away. The young woman's husband
is swimming along with her. The brothers take her. The young woman and her
child are on her husband's back. She is taken to the house and tells the people how
the Frogs live. Finally both she and her child disappear M 554.

The girl who has been taken away by the Fire has disappeared. On the advice
of a shaman, the chief orders all the fires to be put out. Then she reappears from the
chief's fireplace. From that time on she sometimes stays with her father, sometimes
with the Fire Spirit. Her cousin is in love with her. When the Fire Spirit discovers
this, he calls her. He hurts her in some way, and she retiims to her father's house.
She remains single the rest of her life Tl 239.

The Grizzly Bears have taken away a girl because her father killed too many bears.
After two years his dogs find the Bear den, and he is taken to the house. She tells
her father not to kill any more grizzly bears, and on his way back to remain in his
canoe at the end of the trail. Whenever he goes to that place, they give him mountain
goats and other animals. After two years more he visits his daughter again, who by
this time has a daughter. He wants to take the child along, but is told to wait until
the girl is gi-own up. The cliild's grandmother goes along to visit her daughter.
Finally the daughter's child marries among the Wolf people. The man is told to
discontinue his visits M 508.

The story of the woman who married a Devilfish (Kai 260, M 560)
is somewhat different from the rest.

BOAS] COMPAKATIVE STUDY OF TSIMSHIAN MYTHOLOGY 757

A year after the woman has been taken away, two small Devilfish come up on the
beach and go to visit the chief. This happens three times. Then the children of the
town kill one of them. The lost woman appears wailing, and tells her father to tie
up and close all the openings of his house. The Devilfishes make war upon the town,
which is covered by a flood and by the sUme of the De-\-ilfish, so that everybody is
drowned except the chief Kai 2G0.

The shaman tells that the lost woman's child is going to come. A small De^•ilfish
appears, goes to the chief's house, and crawls on his body. Then the shaman tells
that the lost woman herself will come. She is accomj)anied by her husband. They
bring a great deal of food. His crew have their hair done up in bunches. Finally
the son-in-law disappears, and the gifts which he has brought are turned into sea
anemones and similar animals. The visit is repeated, and the woman returns with
her husband M 560.

The Tluigit version of the Devilfish story Tl 130 also ends with
the return of the abducted woman.

After some time two small Devilfishes come to a chief's house. They are thrown
away, but come back again. Finally they are allowed to enter, and the chief recog-
nizes them as his grandchildren. They are given food, and disappear under a large
rock in front of the town. The dishes which have beon given to the young Devilfish
are returned clean. He sends people to in^'ite his daughter to a feast, and she appears
with her husband and her children. She wears a rotten marten-skin robe. Sea-
weeds are in her hair. Finally the people kill the Devilfish husband and the young
ones, and keep the girl. The Devilfish attack them and kill some of the people.

Quite similar to this is the Nass story of the girl who married the
Grouse.

The Grouse enters the house of a girl who refuses all suitors. He wears a blanket
made of fox skins, and induces the girl to elope with him. After some time her children
come to the chief's house. The people throw stones at them, but finally allow them
to come in. The chief sends messengers to invite the parents of the children, and
innumerable Grouses come. They are feasted, and on the following day bring a large
amount of fat, which covers a long pole. Finally the chief's daughter and her children
go back to the Grouses N 229.

(h) Comparison of Stories Relating to Marriages between Women and
Animals or Supernatural Beings

Summing up the various forms of these tales, we may distinguish
a number of tyj^es:

1. The offended animals.

Ts 161 = Tl 175
Ts 2781

Ts 285 =ffJ.VB=M500
To f;onJ lll2o2j

Ts 5.294

Tl .38
Tl 53

Tl 236 =M 554
T1237
T1239

T1247 =M625
M 508

758 TSIMSHIAN MYTHOLOGY [bth. ann. 31

2. Animals pity and help poor people.

Ts 158
Ts 172
Ts 192
Ts 1.73 1
Ts 5.285
Ts 1.201'
Ts 5.2811

Animals abduct or seduce

girls.

Ts 166
Ts 177
Ts 232

Tl 238( «)

= Kai 254

4. Girls
ceive gifts

are married by supernatural
; clan stories or stories of sinu

beings or animals, and re
liar type.

Ts272
Ts297
N 229

T1238(«)
Tl 130

M560

Kai 260

It appears from this hst that the type of stories of offended animals
belongs primarily to the Tlingit, from whom it was probably bor-
rowed by the Masset. The helpful animals seem to be characteristic
of the Tsimshian series.

I have not included in this list the numerous Land Otter stories,
which are somewhat different in character. AU of these refer to the
idea that drowned people are taken away by the Land Otters. K
the drowned persons are girls, they may be married by them; and
if men, they may marry among them. The Land Otter story Ts 166,
Kai 254, which is mcluded m our present discussion, is somewhat
different in character. A few other stories have not been included
in om* discussion, although they are somewhat similar in type to the
tales of this group. Here belongs the story of the guis who are
scolded by their mother and are told that they are not good enough
to marry Mountain Dweller. Thereupon they rmi away and do
marry him Tl' 222, Tl 280. I have also omitted the story of a girl
who marries a man who is apparently very poor, but turns out to be
wealthy and the son of a powerful bemg Tl 132. The Gau'o story,
which tells of a mother who calls the various animals to marry her
daughter, has been referred to in our discussion, but is in reality of a
somewhat different type (see p. 849).

boas] compakative study of tsimshian mythology 759

Stories of Men who Marry Animals or Supernatural Beings

(Nos. 16, 18, 24, 28, 35, 53)

The reverse case — marriages of men with animals or supernatural
beings — also occurs in tliis area. In our Tsimshian series there
arc —

The Hunters (No. 16, p. 145; also N 200).

Plucking Out Eyes (No. 18, p. 154).

The Chief who Married the Robin and the Sawbill Duck (No. 24,

p. 179).
The Town of Chief Peace (No. 28, p. 207; Tl 244).

In a somewhat different form the same idea occurs in —

The Story of Asdi-wa'l (Ts 1.89).

The Prince and Prince Wolf (No. 53, p. 317).

In the Nass River series it is found in the story of

Ts'ak- (p. 868, N 126).

Among the Haida the same idea underlies the stories of —

The Man who Married a Frog (Kai 260; also M 557; Tl 232).
The Man who Married the Daughter of the Devilfish Chief (Sk 292)

Stories of this type are also found among the Athapascan tribes.
Two have been recorded from the Ts!Ets!a'ut:

The Man who Married the Marmot Woman (Tsts 263).
The Man who Married the Cloud Woman (Tsts 265).

A number of others are recorded in Petitot's collections (Hare
Indians, Petitot 7.120).

Most of these stories tell of a man who by his marriage with an
animal or a supernatural being becomes fortunate or acquires power,
makes a mistake by which he offends his wife, who then leaves him
and takes away the wealth, good luck, or power.

The story of "The Hunters" has been discussed before (p. 741).
The essential elements of the tale in aU the different versions are as
follows :

A man goes hunting and meets a female Grizzly Bear. In some way he gains her
good will and marries her. After they have children, he longs to return home, to
which the She Grizzly Bear consents, making, however, the condition that he shall
not look at anj' other woman. As long as he obeys, she continues her friendly inter-

760 TSIMSHIAN MYTHOLOGY tBTH. ann. 31

course with the man, whom she helps; but as soon as he disobeys, she kills him Ts 145.
The variants of the tale will be found discussed at the place referred to.

The version of Plucking Out Eyes contained in our collection is of
a similar type:

A young man meets a supernatural girl who lives in a pond , and marries her. When-
ever he shouts four times, she emerges from the lake. One of his friends watches him
and calls the woman, who takes him to the bottom of the lake, where he steals the
son of the couple. The child then plucks out the eyes of all the people and kills
them Ts 154.

The variants of this story will be found discussed on p. 746.
A rather elaborate story of this type is that of the chief who married
the Robin and the Sawbill Duck.

A chief does not want to marry, but finally, following the ad\-ice of his tribe, sends
out messengers to find a wife for himself. Two of these messengers reach the house of
the Robin, which on one side has winter, on the other side summer. They take home
the chief's daughter, who in course of time gives valuable presents to her husband.
Other messengers find the Sawbill-Diick Woman, who also consents to marry the
chief. In the course of time her father sends an ample supply of sea food. On their
way to the village the woman places a large mass of mussels on the platform of the
canoe on which she is sitting. The chief sees the mussels, which are considered
cheap food, is offended, and has them thrown into the water. The sea food is trans-
formed into stones, and the Duck Woman flies away Ts 179.

The same element enters also into the story of the town of Chief
Peace.

A prince gambles away his ])roperty and is offended by his wife. He flees, and is
met by a few people, who take him to the town of Chief Peace, who, in return for
certain presents, gives him his daughter. He sends his son-in-law home with his
daughter, giving him many presents. The princess forbids the young man to look
at another woman, but finally discovers, by means of her magic cup, that he has dis-
obeyed her. She goes home over the surface of the water, and her husband follows
her. When she looks back, he is drowned, but is later on revived by her father Ts 207
(see also p. 780).

The second part of the Tlingit story of the rejected lover, which
will be discussed on p. 767, belongs here.

The Loon dives with the rejected lover and carries him to the house of Chief Calm,
whose daughter is given to him in marriage. Finally he wishes to return home.
The same incident with the magic cup occiu's, as well as the return of the woman and
the death of the man Tl 244.

Quite similar to this is an incident in the Asdi-wii'l story.

The chief in heaven sends one of his slaves in the form of a white bear to induce
Asdi-wa'l to come to his house. Asdi-wa'l pursues the bear and marries the daughter
of the Sun. The Sun tests him in various ways, and finally, when he sees that he
can not overcome him, sends him home. Then follows the same story as before.
Wlien the woman discovers that he is not true to her, she goes home, looks back, and
he disappears under water, but is revived again by his father-in-law Ts 1.83, 109-111.

A man's wife is seduced by the Wolf prince. Her husband kills the latter and is
attacked by the Wolf mother. He takes the Wolf prince's name, is adopted by the

BOAS] COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 761

Wolf mother, and marries two AVolf women. Then he becomes a great hunter. He
longs to go home, and takes his Wolf wives along. He has children; and a few of his
children return to their own home, while the rest marry among the Indians Ts 317.

The same element forms also part of the Ts'ak' story of the Nass
tribe.

After a number of adventures, Ts'ak' crosses a burning mountain, reaches the
house of a chief, whose daughter he marries. The chief tries to kill him by subjecting
him to a number of tests. He is unable to overcome Ts'ak', who finally returns with
his wife by the same way by which he had come N 126.

I rather suppose that in a fuller version of the story the infidelity
of Ts'ak" and the return of the daughter would follow.

The Haida stories differ somewhat from the Tsimshian stories
which we have just described.

A young man at T!aq° makes fun of a Frog and is carried away to the Frog town.
The youth is asked by the Frog chief, One \Miose Eyes They Fear, why he has
offended the Frogs, and he replies that human beings do so when they want to marry
their aimts. Then he marries the Frcg Woman Kai 260.

The same story is contained m Swanton's Masset series.

A chief at TIa'qo has two daughters. His nephews are their lovers. One of these
steps on the back of a frog which is sitting in the footprints of the girls. Then he
pierces it with a stick. They lose the footprints, and do not find them again until
they retiu'n to the same place. The elder one is met by two men, who take him along.
The people ask him why he teased the girl, meaning the frog. To this he replies
that he belongs to the Ki'ksade (the Frog family of the Tlingit). They threaten that
their chief. One Of Whose Eyebrows People Are Afraid, will kill him. Then they let
him marry his aunt. Finally he goes back with many presents. The man's mother
hates his wife, and he disappears. He goes back to the Frog town M 557.'

Analogous to the stories referred to on p. 752, of girls who are
taken by the DevUiish, we find a Skidegate story which tells of a
man who is taken by the Devilfish chief.

AYhile trying to get a devilfish on the beach, the man is pulled imder water. He
is taken to the town of the Devilfish's father. Finally he gets homesick and is sent
back with his Devilfish wife and many presents. After he has lived among the people
for some time, he and his wife, for some reason, feel badly, and disappear through the
planks of the floor Sk 292.

A marriage with birds is the theme of Sk 264. The storv, however,
is of a different type. It deals with the Swan ^Maiden theme, the
story of the man who takes away the skins of bird girls, that have
been laid aside while the girls are bathing.

The opening of the story M 518 recalls to a certain extent the
stories here discussed, but it does not end with the marriage between
a man and the offended animals. The story is rather analogous to

1 The following Tlingit stor.v is analogous to the tales Kai 260 and M 557 here discussed. A man of the
Stikine KlksE'dl kicks a frog on its back and farnls. His soul is taken to the house of the Frogs, where
he is tied to a post. The chief. Frightful Face, orders him to be untied, and tells him that the Frogs belong
to his clan. Then he is sent home Tl 232. In this story the clan relationship is diiTerent from the Haida
versions, and the element of the marriage has been omitted.

762 TSIMSHIAN MYTHOLOGY [eth. axn. 31

encounters between man and animals, that give him supernatural
gifts, such as are characteristic of the tales of the Kwakiutl and
Nootka. The story M 518 is identical with K 10.25.

The Black Bears steal fish from a fish trap, and the owner scolds them. He is car-
ried off, and one day runs away ^vith the skin of the Bear chief. The animals then
make war on the human bein<;s, who build a fort. The animals scatter before they
are able to overcome the people M 518.

The following Athapascan stories are very characteristic:

A widower and his son go marmot hunting. He catches a young marmot, whose
mother follows him and is transformed into a stout woman. He cleans his tent and
marries the Marmot Woman, who purifies him and thus makes him a successful hunter.
Finally, owing to a mistake, he kills her brother. All the Marmots revive and run
away, together with his wife. He follows her and succeeds in entering the den,
which is a house. He continues to li\e with his wife. Finally the man's brother
catches him. When he is skinned, a bracelet is found aroimd his wrist, by which
he is recognized (see p. 777), and he continues to live among the people Tsts 263.

The same story is included in the Haida story of LAguadji'na and
Lgana'^ogana.

One of a nimiber of brothers is unsuccessful in trapping ground hogs. A woman
comes to him and he marries her. Then he becomes successful. Against his wife's
instructions he kills a whitish ground hog. Then the woman tells them to come to
life, and she leaves with all the ground hogs that the man had killed. He follows
her, and finds that she is a ground-hog woman. He stays with them over winter.
The following spring he is trapped by his brothers and recognized by his copper
neck -ring (see p. 777) Sk 2.59.

A hunter is unsuccessful until a Cloud comes to his lodge and marries him. His
younger brother goes ta visit him, and discovers a small Cloud of mist moving about
in the house. The visitor is warned never to mention the word "cloud" in the
woman's presence. The brother and his mother go to live with the Cloud's husband,
and finally the woman becomes visible. One day the word "cloud " is mentioned in
the woman's presence, and she disappears Tsts 265.

Two brothers are lost and separated from each other. The elder one finds the
younger one, who is beautifully clothed. The wife of the younger one is invisible.
The older one receives many presents. On the following morning the tent and all
the presents have disappeared, Hare Petitot 7.120.

Less closely related to this group is the story of the man who married the Brant
Ducks Tl 55 and Tl 20G. He becomes a Fox, and is finally recognized by the bracelets
which are found when he is skinned (see p. 777). We might also mention the story
of the man .who marries the Eagle (Tl 204, Tl 229) and of the Squirrel, the daughter
of the Squirrel chief, who takes a man to her father's house (N 211), although the
general setting of all these stories is quite different from that of the group here
discussed.

23. The Mink who Married a Princess

(25 versions: Ts 177; M 433; Sk 328; BC 84; K 9.117; K 10.87; K Boas 5.372; Nu
5.114; Nu ap 905; Se 50; Lil 315; Lil 370; U 252; Wish 37, 163; Wasco 285; Kath
146; Kutenai; Ponca; Osage; Malecite; Maidu; Yana; Esk; Loucheux) '

There are a considerable nimiber of stories spread along the Pacific
coast, telling how a person (generally a girl) who is in danger of being
kOled by a monster is asked by it how it happens that she is so beau-

1 Compare also Tl 12, IIC; M 336; Ne 9.221; K 9.175; K 10.343; Chil 16 (see p. 671).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 763

tiful or how she has obtamed certain ornaments. She then rephes
that the monster may be made as beautiful or may obtain tlie same
ornaments by subjectmg itself to some kind of procedure by which
it is kiUed. In the Tsimshian version this theme has been worked
into the characteristic tales of marriages between a woman and an
animal. Most of these end with the return of the woman to her
parents; but in our present version we find inserted an incident of the
type just described.

A young man abducts a girl, whom he tells to lie down in the canoe. When they
arrive, she finds that the young man is the Mink, who has taken her to his den. The
Mink goes fishing every day and brings in eels, which he counts. The woman hides
them, which annoys her husband, who does not know whether he has eaten them or
not. In spring, when the people move to Nass River, they see the canoes passing by,
and Mink observes the people wearing white bone ornaments in their ears and in
their noses. He asks what they are, and how the holes were made in the ears. The
woman promises Mink to perforate his ears. According to her orders, he sharpens a
spruce branch, and she gets ready to drive it through his ears by means of a stone
hammer. Mink is afraid, but she encourages him, saying that people will then know
his high rank. She tells him to close his eyes; and when he is afraid, she threatens
to leave him. The woman drives the branch into his ears, pins him to the groimd,
and kills him, then she returns to her father's house Ts 177.

Shell Labret, an ogre, carries a girl away on her labret. She passes underground to
her house, where she tries to feed the girl on snails. She admires the ear-ornaments
of the people, and the girl offers to pierce her ears. She nails her down to the floor
of the house. The girl retunis home, tells her story, and dies M 433. Practically
the same story is told in K 9.117.

A princess is imprisoned in a cave. The Cave Being admires her ear-ornaments.
She nails him down to a plank and then kills him Sk 328.

A girl's eyebrows are pulled out, and against her father's orders she goes into the
woods, where she meets the monster Dzo'noqiwa, who wishes to have her e}-ebrows
treated in the same manner. She gives to the girl her mountain-goat wool ornaments,
which make her strong. • The girl goes to call a warrior, who strikes the Dzo'noqiwa's
eyebrows with chisel and hammer and kills her. Her body is burned, and a large
amount of wealth is found in her house K 10.87.

Children are playing on the bank of a river, and a monster appears chewing gum.
She carries the children away in her basket. The mother of some of the children
cries, and from the mucus of her nose a boy originates and grows up quicklj'. Against
his mother's orders he crosses the river, goes to the house of the Dzo'noqiwa, where
he finds the woman rooted to the floor, who warns him. He tries to escape, but before
getting very far he hears the giantess following him and climbs a tree. Being asked
what makes him so pretty, the boy says that 'his head was placed between two stones.
The Dzo'noqiwa asks to be treated in the same manner, and is killed by the bov.
She re\ ives, and can not be killed until her life is shot, which is kept in a knot-hole
in the house K Boas ' 5.372.

Owl carries awa>- a girl. The girl puts oil on her hair, face, and body, and Owl
asks her how she has made herself look so nice. Owl wants to be made pretty too,
and is sent to gather pitch. The girl heats it, tells Owl to shut his eyes, and covers his
body with pitch, so that he can not open his eyes, and runs away Lil 315.

A similar story is ciu-rent among the Kutenai, who tell that a
giant wishes to become white like a girl, and is told by her that he
must be baked in an oven. He submits and is kiUed.^

1 See Bibliography, p. 39. 2 Boas, Verli. d. Ges.f. Anthr. (note 1, p. 727), p. 171.

764 TSIMSHIAN MYTHOLOGY [bth. axn. 31

Among the Bellacoola the following version has been recorded:

A boy tries to recover his sister, who is taken away by a Snene'iq (who corresponds
to the Kwakiutl Dzo'noqiwa). He goes up the river and climbs an overhanging tree.
The Snene'iq sees his reflection and thinks that she looks very pretty. She brushes
her hair back, and the boy imitates her movements. At last she discovers him, and
asks, "\Vliat did your mother do to make you so pretty?" She wants to be made
pretty too, but the boy tells her that she can not endure the treatment. She insists,
and he takes her up the river to find two stone knives with wliich to cut off her head.
He makes her lie down with her neck on one knife, tells her to shut her eyes, and
cuts off her head with the other. The head jumps back, when the boy passes his
hand over the wound and prevents the head and body from uniting BC 84.

The Nootka tell the same story of a being called Ei'scoitl (Pitch
Inside).

Children play on the beach giving feasts. They do not give anything to one girl,
who calls Ei'scoitl. She appears, carrying a basket on her back, puts the children
into it, closes their eyes with pitch, and carries them home. Only one child escapes.
A youth pursues her and hides in the branches of a tree over a pond. The woman
appears, sees his image, and thinks it is her own reflection. She admires her own
beauty, but finally discovers the youth. She calls the boy down, tries to put him
into her basket, but does not succeed. She asks him how he succeeded in getting so
strong. He replies that he put his head on a stone, and that he was struck with
another stone. She asks to be made strong too, and finally the youth consents to
subject her to the same treatment. He tells her to lie down on a flat stone. She is
scared. He tells her to close her eyes, then he crushes her with a heavy stone. He
goes to her house, finds the children, dissolves the pitch by means of oil, and takes
them home. One girl had been killed and roasted Xu 5.114.

Another version of the same tale will bo found in Nu ap 905. The story con-
tinues with the revival of the woman.

Among the Seshelt the story occurs as an incident in the tale of
Eagle and Owl.

Eagle and Owl have no wives. Two sisters visit them in their house, and Eagle
and Owl marry them. Owl's son is a Frog; Eagle's son, a boy. As soon as the Frog
is born, the mother puts it into a lake. One time the husbands do not return from
hunting. The women search for them; and when they are unable to cross a lake, the
Frog child takes them across the water. They go on , leaving the Frog behind . Finally
they find their husbands in the house of an ogre, Yanexemekwon, who in^dtes the
women to a game of sliding down a mountain. They are to be killed by falling down
a precipice. The women tie lines around themselves, and, when reaching the preci-
pice, spit out red and white paint, which looks like blood and brains. The line,
however, pulls them back, and they return safely. (Here the incident of the stupid
monster is introduced .)

The ogre admires the long glossy hair of the women, and asks how it may be obtained .
They say that their hair was made long by putting pitch and hot stones on their
heads. The ogre asks to be treated in the same manner. They put pitch on her
head, and one of the women holds her own hair in front of her eyes in order to make
her believe that her hair is growing. Thus they induce her to submit until she is
killed Se 50. This story is identical with Lil 315, which has been referred to before
(p. 763).

Two men. Homed Owl and Golden Eagle, are captured by the cliff ogre Koma-
ksti'mut. Their wives, who are sisters, try to rescue them. Owl's son Deer is left in
the house playing with bow and arrows and a (miniature ?) fawn. The women carry
along Eagle's daughter Frog. The monster had plucked out Eagle's feathers, which

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 765

the women follow, picking them up. They lead across a lake, which the sisters cross
in Frog's skin. After reaching the ogre's house they have a sliding-match. The
sisters slide down into a lake the water of which becomes red from red and white
paint that they spit into it. Then they promise to make the ogre's hair grow. They
put pitch on her head and heat it with hot stones. They hold their own hair in front
of her face to make her believe that it is growing. The fourth hot stone that is put
on burns tlirough her head and kills her Lil 370.

The Uta'mqt call the monster Xe'niax. Two sisters marry Owl and Eagle. Owl's
child is Frog, Eagle's a boy. The men are captured by Xe'niax. Eagle's son is left
in the house playing with bow and arrows and a miniature fawn. The sisters carry
Frog along. They follow the line of feathers which Owl and Eagle have plucked out
and dropped along the trail. They follow the line of feathers across a lake and reach
Xe'niax. In place of the sliding-contest there is a struggle between the sisters and
Xe'niax, who tries to throw them down a cliff. Frog saves them by pushing them
back when Xe'niax tries to throw them down. Then follows the burning of Xe'niax,
as told before U 252.

Amoug the Kathlamet and Wishram the incident occurs in the
Raccoon tale.

Raccoon steals the contents of his grandmother's caches. She strikes his face
with a firebrand. He climbs a tree, and throws fruits into which he has put thorns
down into his grandmother's mouth. She cries for water and is transformed into a
bird. Raccoon begins to travel, and enters Grizzly Bear's house. Grizzly Bear asks
him who painted his face so nicely, and wishes to be painted too. Raccoon replies
that he was hit with a chisel and that pitch was poured over his face. Bear lies on
his back and is scared; but, on being encouraged, he lets Raccoon strike him and
pour pitch over his face. After this he is told to jump into the water. Grizzly Bear
pursues him, and the story takes up other incidents Kath 146.

Grizzly Bear asks Raccoon how he got the stripes on his nose. He answers that
he poiu-ed pitch and urine over himself. Grizzly Bear asks to be treated in the same
way, lies down, and is hit with an adze Wish 163.

Among the Upper Chinook the story belongs to the At !at la'lia
cycle.

Coyote hears that At!at!a'lia and Owl are stealing people. He ties rushes all over
his body, so that it makes a rattling noise. The ogre asks him how he managed to
become that way. After some resistance, he tells her that he put pitch over his
body and then burned himself. She asks to be treated in the same manner. They
go to the ogre's oven, in which she is baking children, who are sitting there by twos.
He sends the mourners to get pitch. It is rubbed over the ogre's body and over
her eyes. He pushes her into the oven. The people hold her down with forked
sticks, and she is burned. He tells her that she must stand the heat until he in-
forms her that it is enough. After this follows another incident. Owl, the hus-
band of the ogre, appears, bringing some more people. Ashes are throw over him.
He becomes gray and is transformed into an owl Wish 37.

Coyote puts broken shells into his leggings, which rattle when he dances. The
At!at!a'lia questions him, and he says that he had his leg-boue broken on a rock.
The At!at!a'iia is afraid, but eventually submits and is changed into a rock, Wasco
285.

This story has a very much wider distribution in North America,
and I give a few examples.

The Rabbit has been taken by the Eagle to his eyry. There the young Eagles
ask him, "O elder brother! of what sort is the way you do that?" The Rabbit

766 TSIMSHIAN MYTHOLOGY [eth. ann. 31

replies that he became this way because the people struck his head with one stone
while he waa resting on another stone. The Eagles request to be treated in the same
way, and are killed, Ponca 30.'

Lex meets Bear. Lox tells him that he made the gull white. Bear wishes to be
made white too. Thereupon Lox makes an earth oven, heats stones, makes the
Bear go in, and closes it. AMien the Bear can not endure the heat, Lox tells him
that he is just beginning to get white. He is kept until he dies, Malecite.'

Prairie Chicken meets Wolf, who asks him how he came to be spotted. Prairie
Chicken replies that he went into the hollow of a tree, put a stick at the bottom, and
set fire to it. • Wolf tries to imitate him. His eyes bui'st out of their sockets, and
Prairie Chicken takes them along. (Then follows a story of how Coyote caught
Prairie Chicken, Osage.^)

Versions of an analogous story are also known in California.

Coyote meets blackbirds, and asks them why they ai-e black and handsome. They
tell him that they were made so by digging a hole in the ground, putting red-hot stones
into it, lying down in it, and being covered over. Coyote wants the same thing
done to himself, and is burned up, Maidu.*

Coyote tells Skull that he has made another skull into a person by firing him in an
oven. The Skull wants to be treated in the same way and is killed, Yana.^

The f ollowins belongs to the Eskimo of St. Michael and Norton
Sound, Alaska:

A man pretends to be dead. He is buried, escapes in his kayak, and goes to
marry tliree girls. His wife discovers what has happened and enters the house of
these girls, who admire her light complexion and tattooing. She promises to make
them equally beautiful, but tells them that they will hardly be able to endure the
pain. She orders them to bring some oil to a boil! Then she thrusts their heads in
and thus kills them Esk Nelson 467.

In another version of this tale, obtained from the Loucheux," the incident appears
in somewhat different form. The husband is Wolverene, the wife Wolf. The Wild-
cat seduces Wolverene, and Wolf tells Wildcat to look into the kettle in order to see
herself. Then she pushes her in, and thus kills her.

I suspect that the story of the stupid monster is one of the group
of tales which are widely spread over the Old World and the north-
western part of the New World. We have from the Old World
versions which are probably related to the present story, from Fin-
land and also from Africa. These have been collected by Dahn-
hardt ' and Ki'ohn.*

The reconstruction of this tale, according to Krohn, is as follows:

Fox and Bear see Woodpecker on a tree. Fox says that at a former time he painted
the Woodpecker. Bear inquires whether he may not be painted in Ihe same way.
Fox is requested to do so. He leads Bear to a haystack and orders him to go up.

1 James Owen Dorsey, The Cegiha Language (Contributions to North American Ethnology, vol. vt).
Washington, 1890.

2 Edward Jack, Maliseet Legends (Journal of American Folk-Lore, vol. \Tn, p. 198).

3 George A. Dorsey, Traditions of the Osage (rublications of the Field Columbian Museum, Anthropo-
logical series, vol. vn, p. 10).

« Roland B. Dixon, Maidu Myths (Bulletin of American Museum of Natural History, vol. xvii, 1902,
p. 92).

'■> J. Curtin, Creation Myths of Primitive America, p. 333; also Edward Sapir, Yana Texts ( University
of California Publications, vol. IX, p. 127).

6 Frank RusscU, Athabascan Myths (Journal of American Folk-Lore, vol. xm, 1900, p. 15).

' Natursagen, vol. iv, p. 239.

* Kaarle Krohn, Biir (Wolf) und Fiichs. Eine nordisclie tiermarchenkette (Journal de la Sociitc Finno-
Ougrienne, vol. \i, pp. 67 et seq). Ilelsingfors, 1S,S9.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 767

He lights a fire, qiiiets the Bear, who wants to jump down. Fox tells him to wait a
while in order to strengthen the color. The Bear's hair is singed, and for that reason
they have retained this color.

In a version from Esthonia, Wolf meets Fox, who says that he has tried to change
his color by the fire of a haystack. Wolf desires to have his color changed too, and is
told to jump through the fire. His hair is singed, and for this reason the wolf smells
like singed hair.

Krohn mentions also the following African tale, according to Bleek : '■

Jackal has caught plenty of fish. He in^dtes Hyena to participate, but he eats
the whole supply. A Guinea Hen comes, and Hyena admires her color. Jackal
pretends that he has made them, and at his request promises to paint Hyena too.
He orders Hyena to bring white paint and a sharp knife. He holds down Hyena
and cuts his back. Owing to this incident, the hyena has the marks on its back.

25. The Princess who Rejected her Cousin

The story of the prLacess who rejected Ijer cousin occurs among
the Thngit, Haida, and Tsimshian in almost identical form. The
principal point of the story is that a girl induces her cousin to dis-
figure himseK and rejects his approaches. He is made beautiful by
a supernatural being; and when he returns, he, on his part, rejects
the girl. She goes to be made beautiful too, but instead she is dis-
figured by the supernatural bemg. The tale may be related to a
southern story told on the Gulf of Georgia, which deals with the
experience of a young man who had his head changed because it was
displeasing to a girl whom he loved.

(a) NortJiern Versions

(5 versions: Ts 185; Ts 6.37; Tl 243; M 654; Sk 354)
A princess refuses to marry her cousin. One day she pretends to be kind to him,
and tells him that she will marry him if he makes a deep cut on his cheek. He does
so and is laughed at. After some time the same happens, and she tells him to make
a cut on his left cheek. A third time she asks him to cut off his hair. \\'hen he sends
a messenger to ask her in marriage, she says that she does not want to marry a bad-
looking person like him, and one who cut his hair like a slave. The youth is ashamed
and leaves the ^■illage. He reaches a small hut, and sees a woman sitting inside, who
says, "Comein,if it is you who has been rejected by his own cousin !" \Mien starting,
he was accompanied by four friends, three of whom had gone back. The woman
whom he visits tells him that he will reach the house of Chief Pestilence, and advises
him what to do. Before crossing a brook the prince orders his last companion to stay
behind. He runs into the house of Chief Pestilence, which is full of maimed people,
among whom there are many good-looking women. They call and beckon to him,
but, following the instructions of the old woman, he remains standing in the doorway
until Chief Pestilence comes forth from his room, accompanied by his daughter. He
is asked to sit down next to him, and Chief Pestilence boils him in his tub. Tlie
skeleton is laid out on a board. Chief Pestilence's daughter jumps over it. He
revives and is very beautiful. The chief combs his hair with a comb of crystal, and
the hair becomes red, reaching down to his loins. He stays there for two years, which
seem to him like two days. He goes back, finds his friend dead, and carries the
skeleton to the chief, who re^^.ves him, as described before. He gives long hair to him
also. The two youths return home, and the girl who has rejected him makes him

I Reineke Fuchs in Afrika, p. S.3.

768 TSIMSHIAN MYTHOLOGY [bth. ann. 31

advances. He takes no notice of her. Finally the youth makes her disfigure herself
in the same way as he had to do before, and finally laughs at her and leaves her. The
princess sets out with her maid, and reaches the house of Chief Pestilence. On their
way they meet a man, who asks them where they are going, but she passes by without
listening to him. The maimed people call her. She does not wait for the chief to
come out; and as soon as she enters the house, they fall on her, break her back, and
make her lame, turn her head and break one of her arms. Her maid is treated in
the same way. They return home, and finally die Ts 185.

In Ts 5.278 the house of Chief Pestilence is also described, although the story itself
is not recorded. It is stated there that the persons of both sides of the house are
hermaphrodites, who kill those who follow their beckoning.

In Nu ap 917 occurs the incident of boiling a person in order to make him beau-
tiful; but otherwise the story does not belong here.

The nephew of a chief living in the north with his cousin is in love with a girl who
rejects him. The boy comes in dressed in abalone shells, nevertheless she rejects him.
One day the girl asks her cousin to accompany her when she goes to get spruce bark.
\\liile they are in the woods, she tells him to take off his marten robe and throw it
into a pond. Next she tells him to j^ull off his hair and to throw away his shell orna-
ments. When he has done all this, the gii'l runs away. The youth lies down and
cries. He sees a Loon swimming in the sea, who tells him that he has come after him.
The fourth time this happens he sees a man coming up to him, who is the Loon. The
Loon dives with him, and comes up far offshore, ^^^len he emerges, hair is growing
again on his head. The third time he emerges he sees a \dllage, and the Loon
tells him that he is to marry the chief's daughter. He is given shell ornaments and
a marten robe. Tlie chief is the Calm. After some time the youth wishes to return.
He is given presents. The daughter is given a cup by means of which she can tell
whether her husband is faithful. A\1ien one day his cousin seizes him and speaks
to him, his wife discovers it and leaves him. He follows her. She looks back, and
he is drowned (see p. 779) Tl 243.

The two Haida versions that have been recorded are both placed
in the Tsimshian country. In the Masset version, which is combined
with another story, special stress is laid upon the point that the youth
does not speak the Haida language. It would seem likely, for this
reason, that the story was learned by the Haida from the Tsimshian.

A prince named Ga'ogal wishes to marry his cousin, who dislikes him. She tells
him to pull out his eyebrows, his eyelashes, his hair from his head, and his hair from
his body. After he has done so, she leaves him. The youth ascends Mount Q la'gan.
He eats devil's-club and searches for dead animals. He clubs a sea lion and stuffs
the skin with moss. When it is dry he goes into it. He tries several times to swim
in it, but gives it up. He hangs up the sea-lion skin among the trees. It covers his
head, and it occurs to him that if he should use four stones for ballast he might use
the skin. He tries to dive, and is successful. He tries larger stones, and is still
more successful. He then swims around the island Q la'gan and in front of his
father's town. His hair grows again and is of a reddish color. The fourth time
he swims to Nass River and is seen by the fishermen. WTien they harpoon
him, he cuts off the spear-heads inside the skin. The people lose all their
hunting-spears and war-spears. He goes back and takes off the sea-Uon skin. He
hides the arrows, spears, and harpoons, goes back to Nass River, where the people
are boiling olachen. The people try again to kill the sea lion, but the same happens
as before. He goes to the place where he had eaten devil's-club, discovers Queen
Charlotte Islands, and swims out there. He discovers several Masset towns. The
people try to kill him, and he takes away their arrows and spears. At night he lands
behind the town, comes out of the skin, and carries the weapons into the woods. He

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 769

goea to the town in human form, but does not understand their language. He finda
the chief's house, and sees the chiefs daughter seated behind tlie screens in the rear
of the house. He goes to the place where he has hidden the sea-lion skin and sleeps
there. He appears again as a sea lion and takes more arrows and spears. He goes
to the chief's daughter and talks to her, but she does not understand his language.
He marries her. The next morning the chief calls him to the fire. He is very beau-
tiful. One day he goes to the place where he has hidden the weapons and the skin
and retiu-ns to Q la'gan. He brings the weapons from Nass River to his father-in-law.
He and his wife learn how to cultivate tobacco. He tells his wife and his father-in-law
what has happened to him, and he is sent home. He takes along the weapons which
he has taken from the Masset people and goes to his father's town. The people there
do not believe that he is alive. Since he is beautiful, his cousin likes him. He puts
her to shame, and she dies M 654.

At Q!ad6' (Metlakahtla) there is a youth who loves a girl. She rejects him, and
tells him to pull out his hair, his eyebrows, his eyelashes, his mustache, and the hair
on his body. Then she refuses him. He whittles arrows and shoots them up to the
sky, making a chain. He places the bow at the bottom of it and goes up. He reaches
the Moon's town and is invited in and made to sit at the right-hand side of the Moon
in the rear of the house. The Moon takes the innermost one out of a set of five boxes
and takes out a comb, moistens his hands with water, and rubs the youth's eyes.
Thus he is made good-looking; and by combing, his hair is made long and beautiful.
The youth stays many nights, and is sent back with instructions not to look at the
girl. He is sent back home, refuses to look at the girl, who dies Sk 354.

Deans 6.37 records a garbled version of this tale: The youth is induced to cut his
hair. He goes up to the sky and marries the daughter of the Sun. This is given as
a Tsimshian tale.

(b) Southern Versions

(3 versions: Sts Hill-Tout 5.354; LkungEn Hill-Tout 7.346; Lil 336. See alsoSh 5.14)

A youth is in love with a girl. 'When he approaches her, she orders him to wash
himself. WTien he returns, she orders him to scrub his privates with gravel. When
he returns again, she rejects him outright. The youth then starts off into the woods.
[Here follow incidents that do not belong to the story here discussed. He marks
his trail in order to find his way back, meets blind men who are making a canoe, and
takes away their adze, which they are passing from hand to hand. He restores their
eyesight. They are Willow Grouse. They direct him to a house in which two bUnd
women are cooking food. He restores their eyesight. They dkect him to Sand-Hiil
Crane, who in turn directs him to the house of the Face Maker and tells him what
to do.] The youth enters and asks for a change of face. He is shown boxes full of
faces, and finally finds one with long black hair, leaning against the wall. This
one he takes. The Face Maker sprinkles medicine over the youth, cuts off his head,
and puts in its place the new one. Then he sees that his former head was very ugly.
He goes back home, sits down behind the village, and wishes for the girl's younger
sister to come and see him. This happens, and the girl tells her elder sister of the
beautiful man whom she has seen. Now the girl approaches him, but he treats her
in the same manner as he had been treated. fHere follows another story telling
how the girl creates a duck of excrement, which the youth is caused to piu-sue. MTien
he finally hits it, it is retransformed into excrement. The youth reaches a coast on
the other side of the ocean. Under the upturned canoe he conceals his younger
brother, who had accompanied him. He himself cuts his chest and lies down. A
duck comes. He catches it and shakes it until the bones drop out. He does the
same to a diver and an eagle. He dons the eagle skin; the brother, that of the duck.
The canoe is put into the diver skin, and they fly off. The younger brother and
the canoe arrive at home, while he flies into the clouds, where he finds an old couple.
50633°— 31 ETH— 16 49

770 TSIMSHIAN MYTHOLOGY [eth. ann. 31

He killa mountain goats for them. Finally he is put into a basket and let down.
He is told not to uncover his face until he reaches the ground.] Sts 5.354.

A girl refuses her suitor. The youth sets out to seek the Face Maker. Following
the instructions of his grandmother, he takes fat and red paint along. He follows a
trail indicated to him, sees smoke, and finds a hole in the ground. When his shadow
is observed, the people inside think it is a cloud. He is called in, gives fat and red
paint to the owner, who in tiu'n lets him select a beautiful face. He opens all the
chests, and the youth finally finds a face that suits him. (Here follows again an
incident that does not belong to our story.) The youth is warned not to go near a
mountain where a witch lives. He disobeys and is caught by her. In vain he tries
to escape. Eventually she swallows him, and he squeezes her heart, which makes
her sick. The Crane is asked to cure her, and the youth Tiolds on to the bill, so that
Crane, when he withdraws it, falls backward. Following the advice of a slave-woman,
the witch is cut open, and the young man comes out. The youth and the slave-
woman float down the river on a raft, and he returns to his home. The girl now
wishes to marry him because he is beautiful, but he rejects her in the same way as
she had done before. She resolves to get a new face at the Face Maker's home, who,
however, gives her an ugly face, LkungEn Hill-Tout 7.34G.

A squint-eyed woman scratches her husband so that he loses his good looks. He
asks the ad\'ice of an old woman, who tells him to go to the house of a man who keeps
heads. He reaches there, and is shown many heads, and accepts the last one, which
is kept in a small covered box. He cuts off his own head and puts the new one in
its place. \\Tien he goes out, he is so beautiful that the women's heads that hang
on the wall ask him to marry them. On his way back he passes the house of Black-
Bear Woman and Crane Woman, whom he marries. Their children wish to see
their paternal grandfather, and he travels home with them. His former wife's son
laughs at the new wives. His former wife wishes to be taken back. She goes to get
a new head, but chooses a very ugly one. The people take her and her boy and throw
them into the water, where they become supernatural beings Lil 336.

Here belongs also the story of the gambler who visits a man who provides him
with a new, beautiful head Sh 5.14.

27. The Prince who Was Taken Away by the Spring Salmon

(13 versions: Ts 192; Ts 6.81; Tl 301; Tl 311; Kai 243; Sk 7; BO 74; BC 5.266;
BO 5.262; H ap 886; Nu ap 919; Chil 24; Sh 690)

This story is exceedingly complex, its incidents being related to
quite a number of distinct tales. It wiU therefore be best to take
it up in parts. The incidents which occur m the various versions of
the story are as follows :

I. Story of the boy who is taken away by the Salmon, lives m the
Salmon vUlage; returns to his parents, who catch him in the form
of a salmon; and resumes human form. The story ends generally
with an explanation of the salmon taboos.

II. Story of a Salmon boy who is taken back by the Salmon, and
who is accompanied by another person, whose experiences are the
principal theme of the tale.

III. An entirely mdependent story, telling of the ascent of the
.Sahnon boy to the Sun, his marriage with the Sim's daughter, and
the tests to which he is subjected.

The essential points of these themes, which, however, appear with
considerable variation, are as follows.

' A Tsimshian story.

BOAS]

COMPARATIVE STUDY OF TSIMSHIAIST MYTHOLOGY

771

I. (a; A boy is scolded because he has performed some action on a
sahnon which is considered as offensive, but which really benefits the
Salmon chief.

(6) The Salmon take him to their village, and his life m the village
is described. This part contams particularly the mcident of obtain-
ing food by billing a Salmon boy, who is restored when his bones are
thrown mto the water or into the fire.

(c) ^Vhen the time for the sahnon-rmi comes, the Salmon take the
boy back. Incidentally it is described why the various salmon go to
different rivers, and why the salmon appear in a definite seasonal
order.

(d) The boy is captured by his father and cut open by liis mother.
He is recognized by the copper necklace which he wears, and regains
human form.

{d') The youth returns with his Salmon wife and many presents.

(e) The salmon taboos are described.
(J^) The boy becomes a great shaman.

II. (a) From the Salmon the boy has attained magical powers,
wliich he uses for catching birds. Owing to a mistake made by his
friends, he dies.

(b) The Salmon take him to their country, and without their
knowledge one of his companions goes with him.

(d) The companion marries the Salmon chief's daughter.

(e) The companion is homesick and is taken back.

III. (a) The youth is covered with feathers and flics up to the Sun.

(b) He marries the daughter of the Sun, and is tested by his
father-in-law.

The various versions are arranged in the foUowmgr order:

Kai

Chil

BC 5.266

H ap

—

11a

—

lib

—

lid

Ic
le
Id

If/'

Id'

(le)

„

—

lib

lie

—

BC 5.262

lie

Illa

Ilia

III6

(1116)

—

IIIc

772 TSIMSHIAN MYTHOLOGY [bth. ann. 31

(i a) The Boy who Is Scolded because Tie Has Stolen Salmon

There is a famine in G'itslala'sEr. The chief's son and his slave-boy are left at home
by their parents, who go to gather bark. The prince is making arrows, and the slave
cries for hunger. Therefore the prince opens the box in wliich his mother is keeping
her last large dried spring salmon, unfolds it, and gives a piece to the slave. A\'hen
the mother discovers this, she scolds her son. Tlie prince feels insulted, and leaves
his father's house. Tlie slave-boy tells the people what has happened. The prince
is looked for, but can not be found Ts 192.

A KiksA'di of Daxe't baits a snare for gulls. ^Mien he asks his mother for food, she
gives him a moldy piece of salmon Tl 301. According to another version, a boy of the
same family at the same place plays on the beach and catches sea gulls. He is given
a piece of moldy salmon, throws it away, and goes back to his snares Tl 311.

At Kasaan a boy is given a piece of moldy salmon, which he does not accept Kai 243.

During a famine a woman gives to her child a small part of a dog salmon, which he
throws into a swamp, where it swells up Sk 7.

A woman scolds her husband because he gives too much seal meat to her stepson.
The boy is annoyed, takes bow and arrows, and leaves his home BC 5.266.

A man carries home from a feast food, which his son eats greedily. The father
scolds him and tells him to marry the daughter of the Salmon chief. The boy sulks
in bed and then goes out shooting birds H ap 886.

Next follows the boy's journey to the Salmon village.

A canoe comes up the river. The people take the boy aboard and invite him to
accompany them to his father. He is told to lie down, and he sleeps imtil they reach
the village. The houses are carved with representations of the spring salmon. They
go to the chief's house. The chief is lying sick in the rear. He has been ill for two
years, because his body (that is, the spring salmon) had been kept folded up in a box
for two years. The Mouse Woman informs the prince in the usual way that he is in
the Salmon village, and tells him what to do Ts 194.

WTien the boy runs out to the snare, he disappears in the water. Tlie drying salmon
run down with him. The Salmon people carry him away to their home. It seems to
him that he is traveling in a canoe. The Salmon chief makes him his son. The
canoe is followed by the sea gull. He stays in the Salmon \-illage a whole year Tl 302.

He goes to catch a sea gull and disappears in a water-hole. His parents think he is
drowned. The boy has been captured liy the Salmon people, who take him to their
village. He ia always hungry Tl 311.

He goes bathing, gets into a water-hole, and is lost. His soul is taken away by the
Salmon people Kai 243.

Two persons in a small canoe come and take him along. They land at the chief's
house Sk 7.

Boys are playing on the bank of a river. One of them is carried on a piece of ice to
the Salmon village Chil 24.

The boy's arrow strikes a salmon-bone. He asks it to take hira to the Salmon chief's
country. The bones ask to be thrown into the sea. The Salmon can not jump until
hia neck-bone is thrown into the water. The boy is told not to touch the Salmon's tail
and dorsal fin, and is carried along. (Here follows the description of the dangers of the
journey, which are generally described in i c.) H ap 886.

He shoots, and his arrow happens to strike salmon-bones, which shout, and ask to
be thrown into the river. When the boy finds all the fish-bones and throws them into
the river, the salmon is completely restored. The salmon takes the boy on board his
canoe and tells him to close his eyes. In this version the villages of the other animals are
described on the journey out to the Salmon coimtry, not on the return journey. They
pass the country of the Robin, the Thrush, another bird, and of the Partridges. Here

BOAS] COMPAKATIVE STUDY OF TSIMSHIAN MYTHOLOGY 773

the youth wishes to marry a woman (II d). They go on, and pass the country of
various kinds of salmon. Finally they come to the house of the Spring Salmon.
(Here the incident of vagina dentata is introduced, that is not found in the other
Salmon stories, but wliich is characteristic of the story of the Transformer's marriage as
told by the Kwakiutl [see Co 5.69]) BC 5.266. It is implied also in the doubtful
story M 349, in which mention is made of a traveler who meets a dangerous woman
(see No. 63, p. 604; No. 12, p. 614; 809).

The chief tells the boy that he sent for him because he unfolded his feet and arms
when taking the salmon out of his mother's box, and that this cured him Ts 195.

A woman tells him that he was taken away because he had said something against
the Salmon people Tl 313.

(i h) The Salmon Village

Beliind the houses, on a sand-hill, children are playing. The boy clubs one. It is
transformed into a spring salmon, which he roasts, and throws the bones into the fire.
Then he goes to a brook and drinks. In the evening a boy cries, "My eye is sore!"
The visitor is told by the Mouse to look for the eye of the salmon, which he finds and
throws into the fire. At once the boy is well. Next the same happens with a rib
Ts 194.

He eats fish eggs in the town, and is laughed at because he is eating dung Tl 313.
He sees salmon eggs lying about. AMien he eats them, people say he is eating dung Kai
243, Sk 8. When the people are visiting the country beyond the ocean, Bluejay eats
berries, and the dwellers of that country shout, " He is eating excrement!'' Chin 56.

The Salmon people take him to Amusement Creek, where cranes jump up and down
facing each other, and where all kinds of birds are shouting Tl 302, Tl 312.

He is told to catch salmon in a creek and to roast them whenever hungry, to put the
leavings and the roasting-sticks into the water. The eye of one person is sore, and he
is told that he must ha-\-e left it on shore Tl 313.

There are crowds of people, the souls of the Salmon that have been killed. A woman
who had been taken there before tells him to go to the playground , to pull a child out
of the stream and cook it and throw the bones into the water. One child has a sore eye,
which becomes well when a salmon eye that he lost is thrown into the water Kai 243.

A person half rock tells him not to eat what is offered to him. The person who is
half rock tells him to get salmon from a stream at the end of the town, to roast it on a
spit, and throw the bones into the fire. He leaves the eye of a salmon, and the chief's
son is sick untU the remains of the salmon eye are burned. The same happens with a
rib Sk 8.

There is no description of the Salmon \dllage in BC 5.266.

The youth is told to go to the playground of the children, and to throw one of them
into the water. It is turned into a salmon, which he takes home. When throwing the
bones into the water, he o^■erlooks one eye, and the boy has only one eye. It is restored
when the eye is thrown into the water H ap 886.

When the boy arrives at the Salmon village, a woman who sits in front of a house
weaving a basket tells him to kill a boy and throw the bones back into the water.
Since the eyes are not thrown back, the boy is blind, but recovers when the eyes are
put into the water Chil 24.

The most important element in the descriptions of the Salmon
village is the transformation into salmon of the young men who are
killed, and their restoration. This incident is a prominent element in
the Bungling Host story (see p. 698), and occurs also m a number of
other tales referring to visits to the Salmon country or to the ob-
taining of salmon. The revival of animals whose bones are thrown
either into the water or into the fire occurs also separately.

774 TSIMSHIAN MYTHOLOGY [eth. axn. 31

In Rivers Inlet we have the story of the Salmon chief, who orders his daughters to
swim, and who then come back, each carrying a salmon. When one of the guests
(in this case Raven) hides a bone of the nose of the salmon, her nose bleeds Ri 5.210.

The same story is told by the Newettee. The Salmon chief clubs four boys. Raven
retains the occipital bone of the salmon. When the bones are thrown into the sea, one
of the boys has no pin for his blanket K 10.346.

The daughter of a chief marries a Dog. In the same house lives Sturgeon, who
throws the child into the water. It is transformed intoa sturgeon. When the bones
are thrown into the water, the boy revives Sts 5.27.

Two boys are taken to the Salmon village. Two boys ace killed; but when the
bones are thrown into the water, they revive Quin 112.

The same incident of the revival of the fish when its bones are thrown into the water
occurs in the Thunderbird story discussed on p. 713 Nu 5.104.

The incident belongs also to other tales, and is found, for instance,
in the story of the origin of the salmon (K 9.173; Ne 10.391).

A chief tries to make salmon of bark, but is unsuccessful. He visits the Salmon
chief, who orders him not to hide any bones of the salmon that he is given. One has
been stolen, and the chief is unable to recover it. When the visitors return and throw
the bone into the water, salmon originate.

The Transformers Xais catch the Sun in order to obtain information in regard to the
home of the Salmon. They travel across the ocean, passing various obstacles, and
reach the home of the Salmon. The Salmon chief orders four youths to swim and
enter the salmon trap in a creek behin<l the village. They become salmon, are taken
out and roasted. When the bones are thrown into the sea, the four youths reappear.
On the following day the Transformers keep some head -bones, and one of the youths is
lacking the bones of cheek and nose. AVhen the missing bones are thrown into the
water, the youth is well again Squ Hill-Tout 3.520.'

The description of the vUlage contains also a reference to the
dancing Herrings:

At the end of the village is the house of the Herrings, who are dancing. When any
one looks in through a knot-hole and puts a hemlock branch into the house, it is full
of herring spawn Ts 204.

In one house the people are always dancing. When he looks in, his face is covered
with fish eggs. These are the Herrings Tl 313.

The dancing Herrings are also mentioned in the Skidegate Raven legend. Raven
looks into the house in which the Herrings are dancing, and they spawn on his
mustache. Next he pushes in a hemlock branch, the Herrings spawn on it, he
draws it out and eats the spawn Sk 134.

The Herring people are dancing at the end of the town before starting for the land of
human beings. The boy is told to push in a branch, but not to look in. He disobeys,
his face is covered with herring spawn, and the branch is covered with it when he
pulls it out Kai 244.

People arrive, who dance in theii- canoes. The person who is half rock tells him to
shove a hemlock branch into the house where they are dancing and not to look in. He
disobeys, and his head sticks to the house and is full of eggs. The hemlock boughs are
full of herring eggs Sk 9.

This incident occurs also in the Raven tale Sk 135.

Descriptions of the Salmon village are found also in the tales of
the origin of the salmon, discussed on p. 671.

1 See also pp. 672, 699.

BOA8J COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 775

( I c) The Return of the Salmon

The Salmon chief sends scouts to see whether the cottonwood leaves, which they
call salmon, are in Skeena River. When he hears that the leaves are in the river, he
tells the people to move. Tliey pass in order the village of the Silver Salmon, the
Humpback Salmon, the Steelhead Salmon, Dog Salmon, Cohoes Salmon, and of the
Trout. The villagers all state that they will go up the ri-\-ers at definite times.
Ho asks the people of each canoe where they will go, and they name their rivers.
The Spring Salmon chief and the prince go up to G'itsIala'sEr Ts 196.

The Salmon people know that the month has come for them to go up the rivers.
They take the prince along. The Cohoes Salmon break their canoe, therefore they are
the last to arrive. They pass under the sit (probably the horizon), which cuts some
of those who pass through. The Indians see a cloud shaped like a canoe coming up.
The Fish camp, and put flat sticks into the ground . They pelt one another with .
hot stones, which leave scars on their skins. They continue the journey to the coast
and meet the Herring tribe. The two tribes taunt each other. The Salmon chief
asks the people to what rivers they are going. The Salmon call the houses for smoking
fish "forts." They call human beings "Seal children's dog salmon." The people put
sharpened poles into the water, on which the salmon fall when jumping 11 303.

The woman tells the boy that the Salmon are going to start for the coast. They pass
through the sit, which opens and shuts and cuts some of the salmon in two. They meet
the Herrings, and the two tribes taunt each other. They tell to what rivers they are
going. They call salmon traps "forts;" and when these are ready, they start for the
rivers Tl 314. The moving horizon is also mentioned in the widely diverging variant
Quin 112.

The Herring people start. A long time afterward the Salmon people follow. They
meet the Herrings. The two parties taunt each other, and by their remarks the Her-
rings produce the marks on the skin of the salmon. The Salmon go to Kasaan. When
they stand up in their canoes, people think the salmon are jumping. A long, thin
big-headed salmon is their canoe Kai 244.

The Salmon people start towards the surface of the earth. Those who have injuries
are not allowed to go. In the fall many Salmon people have sore feet and sore eyes.
The youth goes with them, \\liile traveling, some are lost in a batch of floating char-
coal, others in a batch of foam. They pass under the edge of the sky, which moves up
and down, where some are cut in two. Finally they see what looks like stars. These
are the rivers. Theygoup. The people see them, and shout, ".B'2/o.'" (seep. 675.)
The Salmon wait until the fish traps are finished. They call these "forts." They
shake the sky with a canoe-pole, and thus produce rain Sk 11.

After their visit to the Spring Salmon they return . He marries in the village of one
of the various kinds of fish, and then goes home with his wife and many presents.
Various kinds of fish accompany him BC 5.267. The various Salmon \'illage8 are
also mentioned in Nu 5.120.

In the Bellabella version the Salmon villages and the dangers of
the journey are described on the way out.

The salmon have to pass through a hole by which an Eagle is seated who is watching
for fish. They dart through when the Eagle looks away. After passing through the
hole, they reach the villages of the various kinds of Salmon. The Steelhead Salmon
are tall and strong; the Humpback Salmon, poor and weak; the Dog Salmon have big
teeth H ap 886.

The Salmon make hooks of wood, which they use in ascending rapid rivers. They
start upstream Chil 24.

The Transformers who visit the Salmon cliief give him some medicine, and in
return are promised that the various kinds of salmon will visit the country of the

776 TSIMSHIAN MYTHOLOGY [dth. ann. 31

Indiana every year, each at a definite season. At the same time the salmon taboos
are announced. It is particularly forbidden that salmon-bones are to come near a
corpse Squ Hill-Tout 3.520.

(i d) The Capture of the Salmon

In the Tsimshian version there follows nere a description of the
method of catching salmon (Ts 197).

Incidentally it is told here that the jnince's father calls the shamans to investigate
his whereabouts. The shaman tells him that as soon as they eat the dried spring
salmon, the Salmon chief will recover completely and will bring back the boy Ts 198.

The boy, who has assumed the form of a salmon, is caught by his father. A woman
cuts it, and finds a small child in the stomach. The child grows very quickly, and
tells that he is the prince who had been carried away by the Salmon. Before leaving
the Salmon country, the prince had been given by the Salmon chief a round pebble,
which he is always holding in his mouth (see p. 861) Ts 202.

The salmon swim up the river, and the method of fishing is described in some detail.
The boy, who has assumed the shape of a salmon, swims to his father's canoe, sticking
his head out of the water. He is pulled on a sandbar and clubbed, ^^■hen his mother
cuts the salmon, she finds a copper necklace under the skin, by means of wliich she
recognizes her son. The salmon is put into a basket, which is placed on the roof
of the house, and on the next morning a man is found in its place Tl 306.

The boy in the form of a salmon swims close to his father's canoe. The father
spears him and loses consciousness. When the mother cuts off the salmon-head, she
finds her son's copper necklace. The salmon is placed on a mat surrounded with
feathers. The mat is placed on top of the house, and the shamans sing. In the
middle of the night something shakes, and the man sees that the head of the salmon
has assumed human shape. Gradually he revives. He has obtained now the spirits
Moldy End Of Salmon and Sand-Uill ( !'rane At The Mouth Of Amusement Creek, Sit
(Horizon) Woman, Herring, and Salmon People's Canoe Tl 315, 316.

The Salmon boy jumps towards his mother. She makes a wall of rocks and kills
him. A\Tien she cuts off the head, she strikes the copper neck-ring. The salmon is
put on a mat, wliich is placed on the roof of the house. After two days a noise is
heard, and a human head is coming out from the salmon. The people purify them-
selves. After four days the boy is out down to the shoulders. After two days more
he comes out completely Kai 245.

The Salmon youth recognizes his mother, who clubs him. When she cuts off his
head, her knife strikes her son's copper necklace, by which he is recognized. The
salmon is placed on a clean board and put on the roof. After four nights a noise is
heard. The rain washes oft the salmon skin, and he becomes a human being Sk 12.

Deans' version Ts 6.81 contains only the incident of the disappearance of the boy
who wears a copper bracelet, the capture of a salmon that wears the same bracelet
under iis skin, and the restoration of the boy.

The youth and his wife learn that the salmon traps of the Indians have been finished .
They enter the trap. The youth wishes that his father treat him carefully. The
salmon are hung up to dry. Then they assume human form BC 77.

In the Bellacoola version 5.206 it is simply stated that the fish, on arriving, assume
human form. The boy asks his father to clean his house. The boy believes that he
has been away two days only, but in reality he has been away two years BC 5.267.

The young man is homesick, and returns with his wife and many presents. He
meets his brother near his father's house. It is found that he has been away for
four years. He gives presents to the people H ap 888.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 777

The boy in the form of a salmon washes his father to catch him; his sister, to carry
him to the house. There he resumes human form Chil 24.

The incident of the recognizing of an iiulividual who has been
transformed into an animal by his ornaments occxu's in another con-
nection in Tl 113, where a girl who has been transformed into a fox
is recognized in this manner.

In a Haida and TslEtsla'ut tale a man who has the form of a mar-
mot is recognized in the same manner by his brotliers; viz, by his sis-
ter. When he is skinned, his bracelets are fomid imder the skin
(Sk 260; Tsts 264).

(ii a) The Boy Has Attained Magical Powers from the Salmon, which
he Uses for Catching Birds. Owing to a Mistake Made hy His
Friends, he Dies

The prince makes an eagle trap and catches eagles, assisted by liis four friends.
The friends do not know what kind of bait the prince uses. One day the prince
takes the round pebble out of his mouth and puts it into that of his friend. He is
transformed into a small salmon, which is taken up by a large hawk. The prince
dies and is buried. His friends watch the body; but one after another leaves,
except the prince's dearest friend Ts 202.

The Salmon boy plays with a companion on the bank of a river. He tells his
friend to shout every time he approaches the hut. The Salmon boy hunts birds
from the hut, and has always a large supply. One day the friend does not shout.
WTien he enters, he sees a Salmon vomiting pieces of quartz. The friend informs the
people, who place the dead salmon on poles near the water. The boy watches it
BC 74.

(ii &) The Salmon Take Him to their Country, and without their
Knowledge One of His Companions Goes with Him

The dead Salmon boy's friend hears a canoe coming up the river. The crew take
the body out, which revives. They go aboard. The friend goes aboard too; but
neither the people nor the Salmon boy notice him. He tries to talk to the prince,
who, however, does not seem to hear. He touches him, and the prince feels pain.
The boatmen wear large cedar-bark neck-rings. He presses these, and they faint.
They reach the Salmon village, where the Salmon boy is welcomed, but nobody
notices the friend Ts 203.

A canoe comes up the river, and the Salmon is called to go aboard. He tells the
crew to keep close to the bank of the river. Tlie friend jumps aboard, but is not
noticed. 'When they land, they see him. (Here follows a description of the various
Salmon A-illages.) "\\'hen they reach the last Salmon village, the children smell the
Salmon boy's friend, and saj' he smells like the country where they go every spring.
They can not see him BO 74.

The incident of a person, genersdly a shaman, toucliing super-
natural beings without being visible to them, and causing them
discomfort, occurs also m other connections.

In a storj' of two Haida shamans it is told how one of them dies because he breaks
his taboos. Then the supernatural powers of the shamans appear at the grave. They
skin the body of the dead shaman and go aboard. The other shaman, who is watching,

778 TSIMSHIAN MYTHOLOGY [eth. ann. 31

jumps aboard. He sees that something round hangs from the armpit of the super-
natural beings. He squeezes it, and the spirits almost die. The spirits restore one
another, and are well again as soon as he lets go. They land, and he continues to
squeeze the round thing hanging from the chief's armpit. The greate.st shaman among
the supernatural beings sees what is happening, while the human shaman remains in-
visible to all the others. AMien he finally lets go, he is given the other shaman's skin,
who finally is re\^ved Sk 294.

Practically the same story is told by the Masset and Kaigani. In this case the
shaman presses the supernatural beings with his knees M 565, Kai 240.

(ii c) The Companion Makes Himself Known to the Salmon Boy

The friend takes the pebble out of his mouth and puts it into the prince's mouth,
who sees him at once. (Here follows a repetition of the killing of the children [i b]
and the description of the dancing Herrings.) Ts 204.

(ii d) The Companion Marries the Salmon Chief's Daughter

Tliis incident is closely related to the tales of the dangerous women
{vagina dentata) which are so frequent in the mythology of the
Kwakiutl, and which belong Ln many cases to the Test theme (see
p. 809). In the Salmon myth the tale is confined to the Bellacoola
and their unmediate neiglibors, the BellabeUa. It is inserted m the
visit of the boy's friend to the Salmon village, whei-e he tries to marry
the daughter of the Salmon chief.

When walking through a village, they see a house with snapping door. The friend
sees a beautiful girl inside, and wants to marry her. It is explained that this is impos-
sible. He insists and marries her. They have a daughter BC 76.

The form in which this incident is given in BC 5.267 is evidently
distorted. Here tlie relatioii to the southern tales appears even more
clearly.

The Salmon boy and his friend reach the country of the Partridges. He wishes to
marry one of them, but Salmon says that he will die if he should do so. Tlie boy
insists and survives. They go on and pass through the villages of different Salmon.
In the \'illage of the Silver Salmon, finally, they see four girls bathing. The friend
assumes the form of a little boy, whom the girls mistake for their slave. When they
recognize him, they run away. Evidently this episode is parallel to the character-
istic incident in the story of Gwana'la^lis (see p. 814).

The Salmon boy instructs his friend to look for the chief's daughter, who is bathing
in a lake. He carries away one of them and marries her without the knowledge of her
father. The woman gives birth to a child, and her father tries to discover who the
child's father is. The people are tested one after another, and the boy is recognized.
The people smell him when he arrives H ap 887.

(ill) The Ascent of the Salmon Boy to the Sun

This story is entirely mdependent, and. is found only among the
Bellacoola and their neighbors, the Chdcotin. It belongs to the series
of test stories which will bo found discussed on p. 794. The only part
that is characteristic of this story is the manner of the ascent. In the

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 779

three versions that have been recorded the boy covers himself with
feathers and flies up to the Sun.

The youth catches eagles by means of a pole -with attached noose. He collects the
down, lies down on a mat, and covers himself. He asks his younger brother to beat
time with a staff, and fUes up in the shape of a large feather BC 78.

A boy kills birds by means of arrows which are attached to strings made of hair. He
covers himself with the bird skins, lets his younger brother beat time, and flies up in
the shape of a feather BC 5.262.

The boy's sister tells liim that all his brothers have gone up to the Sun to get wives
and have died there. He kills ducks, plucks their feathers, lies down on them, and
when his sister blows he rises up into the sky Chil 24.

{Nooika Version)

The same theme is treated in the Nootka story, "How Ya'lo^a'
Married the Salmon Princess" (Nu ap 919-932).

Chief Ya'io^a' is the lover of a woman whose husband gouges out one of his eyes while
he is asleep. A wise man advises Y;V16%' to travel round the world and marry a
princess who has supernatural power. He is given a swan's skin, which he puts on.
He takes along ten small baskets filled with eagle down. He visits a number of vil-
lages, but does not iind any woman that suits him. Finally he sees one who almost
pleases him, but he determines to go on. He reaches the village of a small fish, but
does not stop there. He comes to the village of the Herrings, where he hears children
playing. He reaches the village of the Silver Salmon, where he sees women with light-
colored hair, but he goes on. He reaches the \'illage of the Spring Salmon, whom he
finds very ugly. He reaches a double village. On one side of the bay is that of the Dog
Salmon; on the other side, that of the Humpback Salmon. Since the Humpback
Salmon went out to kill the swan before the others, these salmon are first to arrive
every season. He does not swim away, and the cliief catches him. He gives it to his
daughter as a pet. The chief resumes human form and marries the girl. The chief
carves an eye of alder wood and gi^'eB it to Ya16%'. In return he receives the eagle
down. The people send a boy to swim in the sea, which becomes a salmon and is
eaten. Skin and bones are put back into the sea, and the boy revives. His wife has
a son. The young man is homesick. Then the Salmon chief sends messengers, who
report that Ya16%' 's parents are mourning his death. The chief tells Ya16%' that they
wish to get presents of eagle down, mussel-shells, and (?), and that bones and skins of
salmon must be thrown into the sea. Ya'lo^a' receives a magical blanket, which trans-
forms him into a salmon. Ya'lo^a' goes back accompanied by the Salmon people. He
goes ashore in the form of a salmon, assumes human form, and goes to his parents, who
after a while recognize him. The son tells his father that he will find him the following
day . The father is ordered to make a salmon trap ; and when it is finished , it rains a lit-
tle. Salmon are found in it, and the old man clubs the largest one imtil it groans. This
is done according to instructions received from the boy. As soon as the bones of the
salmon are thrown into the water, Ya'16%', his wife, and his children appear Nuap 919.

A Shuswap variant is very brief, and tells only of the boy drifting down the river,
and of his being sent back and recovered Sh 690.

28. The Town of Chief Peace

(2 versions: Ts 207; Tl 244)

The son of a chief is a gambler. He loses his property, and being downcast refu.ses
the food that his wife offers to him. She scolds him, telling him to eat the salmon of
the daughter of Chief Peace. After sulking for several days, he goes away, taking
along tallow, tobacco, and coppers. On the beach he is met by two people who come

780 TSIMSHIAN MYTHOLOGY [eth. ann. 31

in a canoe and take him along. The jjrince lies down and sleeps in the canoe, until
they arrive at a village. The Mouse Woman tells him that this is the town of Chief
Peace, and advises him to give the chief presents of fat, tobacco, and copper. 'When
placed on a mat, these presents are enlarged in size. In return Chief Peace gives him
his only daughter in marriage. The young man is homesick. The chief loads two
canoes with food, which magically decreases in bulk. The canoes are alive, and
have to be fed. \Mien the prince arrives home, he is recognized. The daughter of
Chief Peace shakes the canoes, and the food assumes its normal bulk. The princess
is placed on a plank and taken down to the low-water line, where by means of
digging-sticks made of ash she digs out whale, sea lion, seal, halibut, cod, and bull-
head. The following day she digs out six whales, which she presents to her hus-
band's relatives and to the people Ts 207.

The end of the TUngit story of the rejected lover (see p. 767) is
probably identical with the story here discussed.

After the girl has induced the young man to pull off all his hair, she leaves him. He
is foimd by the Loon, which takes him out to sea, dives with him several time.'i, until
they reach the village of Chief Calm, who gives him his daughter in marriage. The
youth is homesick, and is sent home by his father-in-law with many presents Tl 244.

Her husband has to bring water for her in her root basket, which she tests by dipping
into it a plume which she wears behind her ear. As long as he is true to her, the water
remains clear. One day he speaks to his former wife. AVhen the daughter of Chief
Peace dips the plume into the water, it is slimy. She feels insulted, and leaves him,
walking over the water. Her husband follows her. When he tries to hold her, his
hands pass through her body, which has become like a cloud. She orders him to go
back. When he does not obey, she looks back, and he is drowned. She reaches her
father weeping. He opens the floor of his house, catches the bones in his bag net, and
revives the young man Ts 213.

In the Kwakiuth tale of Scab, the daughter of the heavenly chief carries her
husband to the sky. On the way he loses his hold, drops down, and is drowned.
The story is clearly related to the northern version K 9.79.

The incident of" the water test is of very common occurrence m
the tales of northern British Columbia, and occurs in many different
connections (Ts 1.113; Tl 245; Tl 256; M 424; Sk 223; BC 106: BC
5.255; Chil 39; Lil 321; Se 54). In the story of Asdi-waT (Ts 1.111)
it occurs in exactly the same form as in the present stor^'. In Slv 223
the same incident occurs in a slightly different form.

The man gets water in which a hawk feather is floating. When the woman pulls
out the feather, clear drops of water fall off. "When he is not faithful to her, the water
adheres to it. She cries, takes a white powder out of her box, spits it on her hands,
and rubs her feet with it. Her husband imitates her actions. She goes back over
the sea. The rest is as before.

In M 424, the same story as Sk 223, it is told that the woman dips her feather into
the water, and that the water is sUmy when her husband is unfaithful.

In Tl 245 the water becomes slimy when the woman puts her quill into it, while at
other times it is pure and drips off like raindrops. The end, the restoration of the man ,
is omitted. The story ends with his drowning.

In BC 5.255 he smiles when he sees his former sweetheart; and when he carries the
water to his wife, it is red. She disappears.

In BC 106 the woman forbids the man to let smoke touch her blanket. He talks to a
girl; and when he comes back, his wife touches the left side of her neck with her
finger. The finger becomes red; and when she dips it in the water her husband has

BOAS) COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 781

brought, it becomes a thick jelly. The man excuses himself by saying that he did not
know what his wife meant when she said that the smoke should not touch her blanket.
Later on they return to the man's former home. There he speaks to his former wife
and disobeys the Wolf wife's orders. She leaves him, but he follows her tracks.
After this follows a story that does not belong here BO 106. In the Lillooet version
the Eagle woman plucks a feather from her wing and dips it into the water. Then
she knows what her husband has done Lil 321.

Among the Seshelt the incident occurs in connection vnlh the story of the man who
marries among the Eagles. On his return his Eagle ■wife tells him that he must not
look at another woman. She dips the eagle quill into a cup of water. When she thus
discovers thal^her husband has disobeyed her, she leaves, walking over the water.
He follows her; and when she looks back, he sinks Se 56.

In a Tillamook tale a woman from across the. ocean gets homesick and returns
walking over the water Till 28.

29. Sucking Intestines (p. 214)

(.5 vensious: Ts 214; Ts .5.272; N 7; Nea 5.170; Ne6 9.209. See also Tl 245; Kai 2G3;

Sk 70; Sk 352)

This story appears as the introduction to the Tsimshian Raven
legend, and has been discussed under this aspect on p. 634, where
the following versions are recorded: Ts 214, Ts 5.272, N 7, Nea
5.170, Ne6 9.209.

In our present collection the story occurs without reference to the
Raven tale, and analogous tales referring to a woman who feigns
death have been recorded from neighboring tribes.

A woman who has a lover pretends to die, and, in accordance with her request,
is placed in a box on a tree. Her lover puts some wet wood into the box and
escapes with the woman. Then follows a story telling how it was discovered that
the woman had eloped Sk 70; Sk 352.

The Kaigani version is placed at Klinkwan. The introduction is the same as in
the last version. The husband weeps under hia wife's grave. His daughter tells
him that she has seen her mother at another house. Then he discovers that the
grave-box is empty. The story ends with an account of the way in which the man
murdered his faithless wife and her lover Kai 263.

The Tlingit version is placed at Killisnoo, and is practically identical with the
preceding one Tl 245.

30. Burning Leggings and Burning Snowshoes (p. 216)
(3 versions: Ts 216; Ts 5.279; Sk 348. See also K 5.130)

A chief who is married takes a second wife [from the upper course of the Skeena
River Ts 5]. She has four brothers who are hunters [she has ten brothers who are rich
Ts 5]. The brothers come every year with provisions for their sister, therefore the
chief loves his young wife. [The brothers come to visit their sister, bringing provis-
ions, skins, and other valuable presents Ts 5. The uncles and brothers of the young
wife bring food, cranberries and other kinds of berries, so that they are unable to con-
sume them. They also give him much property Sk.] The first wife is jealous because
the chief loves the younger wife more dearl)'. One day the chief and his brothers-in-
law gamble. One of the brothers has his face painted red for good luck. They are
plajdng on a gamliling-mat. The first wife of the chief sends her slave-girl to the
gambler to ask him for some of the red paint and promises to meet him behind the

782 TSIMSHIAN MYTHOLOGY [eth. ann.31

house. The young man declinee. The slave-girl returns several timeB, and finally
he gives her some of the red ocher, but declines to meet the chieftainess. The woman
then rubs the paint on her face, and tells her husband that the youth has done violence
to her. The chief orders the door locked and the brothers slain. Their bodies are
thrown behind the house. [The first wife sends a slave-boy (evidently an error in
place of a slave-girl) to ask for some of the red paint. The young man sends it to her
reluctantly. In order to attract her husband's attention she pretends to be embar-
rassed. She says that the youth has given it to her. The chief becomes jealous and
kills the ten brothers Ts 5. The first wife sits in the comer of the house weeping for
her dead child. She has pitch on her face. In the night she goes to the bed of the
middle one of the brothers, who has his face painted and his hair covertd with down.
She rubs herself against it. \Mien the chief sees this, he takes to his bed with grief.
The brothers leave. Later on the chief invites them to visit him; and when they
are asleep, he pours boiling water over them and kills them. The bodies are placed
under the trees Sk 348.]

Since the young wife is now poor, the chief has no regard for her. Every day the
young woman goes into the woods with her child to wail. [The bodies of her brothers
are laid in a row in the woods. The gambling-utensils are placed next to them.
Cedar bark is placed under their heads. Their faces are covered with gambhng-
mats Ts 5.] The chief's people make fun of her in the house. The chief tells them
to trip her. A\'hen she falls, they laugh at her, and she creeps to her bed in the comer
of the house. [The people make fun of her and trip her. One day she falls down
the three steps of the house. The first wife of the chief pretends to pity her and
places her next to herself Ts 5.] This is repeated every day. She has nothing to eat,
and only wishes to die. One day after weeping all day, she opens her eyes. There
is a flash of lightning, and a youth appears, who asks her what ails her. She tells
him. [She weeps with closed eyes. WTien she opens them, there is a stroke of light-
ning, and a youth appears Ts 5.] The youth says, "My father the Sun sent me because
he is displeased with your weeping." He gives her his own leggings, snowshoes, and
moccasins, tells her to throw them down in front of the chief, and to say, "See what
happens to the leggings and snowshoes of those whom you murdered !" He tells her
that there will be a stroke of lightning, that the chief will call his people, and that
all will come except Disbeliever, who is blind. AMien the chief sends for him, the
youth will take his form. He will be taken to the house, and she is instructed to
leave at that time. [He asks for one pair of leggings of one of the brothers, shakes
them, throws them down, and fire appears. He instructs her as in the other version,
except that she is merely told to run away when Disbeliever enters Ts 5.] \\'hen she
returns, she steps right up to the chief, who is surprised that his wife does not go along
the wall of the house. He tells the people not to trip her. She throws the leggings
down in front of him, and there is a stroke of lightning, and all happens as foretold
by the supernatural youth. Disbeliever, on entering, feels of the bundle that the
supernatural youth had made and makes fun of it. He opens the bundle, strikes
the ground, but nothing happens. He puts on leggings and snowshoes, runs around
the fire, there is a stroke of lightning, and everybody is burned Ts. [The people talk
about what has happened all night. Disbeliever will not be con\inced. On the
next morning all are called to the house. Disbeliever refuses to go. He makes fun
of an old man who is going. Finally he goes, puts on the leggings, fire appears, and
all the people are destroyed Ts 5.]

The woman sits by the side of the bodies. The supernatural youth jumps over
each of them four times, and all revive. They move inland, and become the
TslEtsla'ut. [The supernatural youth steps four times over their bodies, all revive
and rub their eyes as though they had slept. They return to their own tillage, and
the people who had put on black paint as a sign of mourning put on red paint Ts 5.]

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 783

The Skidegate version differs materially from the two Tsimshian
versions.

After the young woman's brothers and uncles have been slain and thrown behind
the house, the rhief makes war on his younger wife's tribe and destroys them. The
mother of the young woman is saved. She weeps and prays, stretching her hands
upward, and out of her thigh issues a child. She makes a bow for him, with which
he kills first birds, then larger animals. He has a copper bow and a copper neck-ring.
His mother tells him what has happened, and warns him not to go to the houses.
He disobeys, hides behind the town, and ■nishes for his sister to come. She obeys
the wish, and tells him that she is treated badly by the chief. He gives her his copper
neck-ring, and tells her to say that she found it for her husband. She is told that
when she gives it to him it will begin to bum, and she is to nm away. She is also
given the copper bow, and the same happens. The lire then destroj's the people.
The youth asks her to take him to her brothers' bodies. He spits medicine on them,
and they revive. He is the Moon, who had come down because the young woman's
mother had prayed to him. The storj' then goes on telUng of the feats of the }-outli
and his uncles Sk 348.

A Kwakiutl story of a man who kills the lover of his faithless wife is somewhat
similar to this. He cuts oft the head of his wife's lover while they are asleep. The
woman escapes to her brothers. Her husband kills the latter during a feast. Then
follows their revival as in the Tsimshian tale, but without the incident of the Disbe-
liever. I consider this tale a recent importation among the Kwakiutl, because it
differs very much from all the other tales of this people K 5.130. The Disbeliever,
or "the one without ears," is also referred to in Sk 172, note 32.

31. HakIul.a'q

(4 versions: Ts 221; Tl 103; M 380; Sk 256)

This is evidently a modified version of a complex tale that is more
fully developed among the Tlingit and Haida.

The child of the monster Hakluh'i'q is drifting between two islands. T^Tien the
people take it aboard, their canoes are upset. The people try to make war against
the monster. \Mien they go out, they kill many sea otters on an island. On their
way back one of their number spears the child. The monster comes up. A whirlpool
opens and swallows the canoes. One escapes. The same happens again; and only
one chief, his nephews and nieces, remain. They try to make a canoe that will with-
stand the waves, first of spruce wood, then of yellow cedar, finally of yew (see p. 822).
The last named is strong enough. It is faster than a flying bird. WTien they pa^ the
child, they take it aboard . They land on one of the islands. The monster comes and
asks for his child, ^^'hen they refuse it, it causes the island to roll over. They escape
in their canoe. The child dies. AMiile they are on the island, the eldest one of the
men seduces his sister. She ties weasel skin on his head, and he is transformed into
a sawbill duck. On their retmii they see the monster asleep on the surface. They
throw it into the canoe, a whirlpool opens, but they escape. The monster dies in the
canoe. The young men marry, and the young chief takes the Hakluld'q for his
crest Ts 221.

The Masset have a story of people who borrow a fast canoe of a bird, cut off the
head of a floating sea monster, whose father threatens to overturn the island on which
they had saved themselves M 380. In the elaborate Skidegate version of this story
the canoe belongs to the jellyfish Sk 256.

The story of LAkitcine' contains an episode telling of the killing of a sea monster
that is floating on the surface with open ej'es while asleep, and whose scalp is taken.
The story is related to the Haklula'q tale, but the relation is more remote Tl 103.

784 TSIMSHIAN MYTHOLOGY [eth. axn. 31

32. The Prince Who Was Deserted (p. 225)

(20 versions: see p. 785')

This story consists of three parts: I. The story of the boy who, in-
stead of catching salmon, feeds the eagles, is refused food in winter,
and is finally deserted. II. The grateful eagles provide food for the
boy. III. The boy sends a guU with food to a person who pitied him
when he was deserted by the tribe. IV. The people send to ascer-
tain the fate of a deserted boy. The messengers find that he is rich,
and are given food. One of them hides some of the food and gives
it to his or her child, who is starvmg. The child chokes, the chief-
tainess puUs out the morsel of fat, and thus it is found out that
the deserted boy has become rich. V. The people return and seek
the good will of the deserted boy.

Tales of this type are very numerous, and appear in many different
combmations. I will designate the variants by numbers.

I. A child gives offense and is deserted.

(1) A boy, instead of catching salmon, feeds eagles.

(2) He eats food sent home from a feast.

(3) He is lazy.

(4) A girl steals sea eggs.

(5) A boy is greedy and begs for food.

(6) A boy eats while training for supernatiu'al power.

(7) A girl marries a dog.

(8) A girl has a cliild from an unknown father.

(9) No details.

II. Animals or supernatural beings help the deserted boy.

(1) Eagles whom the boy has fed feed him.

(2) He finds food at the foot of a cedar.

(3) He mends a heron's bill, and the heron helps him.

(4) The girl catches a sea-spu-it in her fish basket.

(5) The Dog children help their mother.

(6) A boy receives help in a vision.

(7) The Sun helps the chihh'en.

(8) The father of the deserted girl's child helps her.

III. A bu'd carries food to the deserted child's relatives.

IV. The discovery of the good fortune of the deserted child.

(1) A slave's child that is fed secretly, chokes, and in this

way the wealth of the deserted child is discovered.

(2) An old person who has visited the deserted boy is dis-

covered eating secretly the food given to him.

V. The retm'n of tlic people.

(1) The people di'ess up thek daughters, wishing the boy to
marry them. Some of these are so hmigry that they
dip up tlie grease from the water and are rejected.

' I have not discussed all the tales of this type, because very often the motive is used as an introduc-
tion (as in N 137, Sk 227, Sk 288, Sk 26, Wish 139, 260), and the stories themselves are exceedingly
varied in character.

BOAS]

COMPABATIVE STUDY OF TSIMSHIAN MYTHOLOGY

785

(2) The youth marries a girl that has been kmd to him.

(3) The people are killed and transformed into stones.

(4) A whale kills the people.

(5) All the people are fed except the youth's parents.

(6) The food given to the people can not be exhausted.

These incidents appear in the following combinations:

Tsa 225, Ts6 5.300, N 169

Sk356

M415

Hap 885

M 705

M460

Skl73

Tl 262

BC 5.263

Chil7

Nu 5.114

K 5.132. Co 5.92 . . .
Ne 9.249, Ne 5.180 . .

Cow 5.51

Squ Hill-Tout 3.532 .

Sts5.19'

Quin 127

Chin 51

1(1)

11(1)

III

IV (1)

1(1)

11(1)

IV (1)

1(1)

11(1)

1(1)

II (1)

1(9)

n (3)

I (9, 1)

11(2)

IV (1)

1(2)

11(2)

Ill

IV (1)

1(3)

11(1)

IV (1)

1(7)

11(5)

IV (1)

1(7)

II (5)

IV (1)

1(7)

11(5)

1(7)

II (5)

IV (2)

1(4)

11(4)

IV (2)

1(6)

11(6)

IV (2)

1(6)

11(7)

IV (2)

1(5)

11(7)

1(7)

11(5)

1(8)

11(8)

IV (1)

va)

V(2)

V(2)
V(2)
V(l)
V(4)
V(3i
V(5)
V(3)
V(3)
V(6)
V(4)
V(5)
V(5)
V(2)
V(5)

At the Gid-wul-g'3,'dz town at Sandbar (Tsa, b) live a chief and his four brothers-in-
law. His only son is chewing kidney-fat all the time Tsa. [There is a prince whose
father is dead; his mother has four brothers; the oldest one is the chief Ts6; a chief's
son lives in a village N ; there is a prince who had ten uncles Sk 356.] The boy sits on
the roof and makes arrows Tsa [makes bow and arrows N]. The people go to fish hump-
back salmon. The boy and his little slave go to a sandbar, catch salmon, and give
them to the eagles, ^^^len the eagles are fat, their feathers drop off, and he gathers
them Tsa. ['While the people are fishing, the boy does not pay any attention to the
salmon. He plays with tliree slaves. His uncles order him to help, but he refuses.
He steals the gills of salmon, which he uses as bait for catching eagles. He builds a
small house of cedar bark, such as are used as eagle traps. He takes the feathers of the
eagles Tsb. The chief orders the people to fish salmon. The boy puts a salmon on
the sand to attract eagles, pulls out their feathers, which he gathers N. The boy fills
his canoe with salmon, which he uses to feed eagles on a sandbar. The people come
to know about it Sk 356. The Masset version opens in a slightly different way. An
eagle lives on Mountain Island in Nass River. A boj' goes fishing in his canoe. When
an eagle calls, he leaves his salmon for it and is scolded. He repeats this several times,
and the people resent it M 415. A chief's son, laxdze, goes fishing with other boys.
They make a fish weir and catch salmon. They string them on a rope, but forget to tie a
knot at the end, so that the salmon drops off. This annoys the boy's father. The eagle
picks up the salmon and takes those that the boy left in the river H ap 885.] The boy has
boxes full of arrows Tso [two boxes of arrows Ts6; many boxes of feathers N], [The
boy's mother looks after the youngest uncle's wife, therefore the boy picks crabapples

1 This story is practically identical with the various versions of the tale of the Sxm and the boy of the
inland Salish LU 296,334, 335; Lil Hill-Tout 6.201; U 230; Ntl 5.17; Ntl Teit2.51; Ntl Teit 3.367. A
strongly modified form is given in Sh 710. The relationship between this tale and Ne 5.194 has been dis-
cussed in No. 37, p. 596. See also Wish 141, Wasco 261.

00633°— 31 ETH— 16 50

786 TSIMSHIAN MYTHOLOGY [bth. an». 31

and cranberries for lier. ^^^len the tribe moves, the mother and her son live \vith the
mother's uncle Sk.]

The tribe moves. [They move back to the winter \'illage Tab.] In winter the food
is all used up Tsa . [The mother has no food, because, without the help of her boy, she
has not been able to dry a sufficient supply of salmon Ts6. In winter the people eat
salmon and berries with grease N. In the spring the provisions are used up Sk, M 415.]
The father is displeased. He orders his brothers-in-law not to feed the boy Tsa. [The
uncles refuse to feed the boy Ts6. No food is given to the prince N, Sk, M.] The
father says, "Let the eagles feed him" Tsa, 6 [''Let him live on the food that he
gathered for the eagles" Sk 356]. The chief's nephews make a fire. The people sit
around it, and the boy is che%ving fat. The father does not give any food to the boy,
and tells him to get food from the eagles. The boy goes to the house of his eldest uncle,
who spreads a mat and tells his wife to feed him. She prepares food. AMien the boy
stretches out his hand to take it, he says, "Let the eagles feed you," and takes it
away. This is repeated in the houses of all the uncles except the youngest one Tsa.
[The mother asks for food for her boy. The uncle first says, ' ' Let him go to the eagles."
Then he calls the boy. His wife prepares food ; and when the boy stretches out Ms hand
to take it, he takes it away, telling him to get food from the eagles Ts6. The people
refuse to have anything to do with the boy and his grandmother M.] The youngest
uncle takes pity on the boy and feeds him Tsa. [He gives him berries and crab-
apples. The boy does not at first want to take the dish, thinking that it will be taken
away from him Ts5. The youngest uncle's wife gives him the dorsal fin of a salmon,
which he chews Sk.] The youngest uncle cries for pity Tsa, b.

A Skidegate story belonging to this group opens somewhat differently. A chief
sends a hair-seal flipper home from a feast. His eon eats it. This annoys the father
so much that he orders the boy to be deserted Sk 173.

Next follows the desertion of the boy.

The chief is angry, and orders the trilie to move to Nass River Tsc, N. [The chief
is angry, and before the olachen appears he orders the tribe to move, to take along all
their pro\'isions, and to put out the fires Ts6. The people leave the boy and his
mother Sk. The father orders the tribe to leave. The grandmother and the boy
remain behind H ap 885.]

The youngest uncle's wife leaves a dried spring salmon, a bucket with crabapples,
fire, a small bucket of grease. A little slave and the boxes of arrows are also left Tsa.
[The youngest uncle orders his wife to leave provisions and a fire-drill in a bag Ts6.
The boy's mother buries a clamshell with fire and half a spring salmon. She tells the
boy's grandmother where it is hidden. The boxes of arrows are also left N. The
youngest uncle's wife says, "Dig where I sit down to defecate." He finds a bag with
split humpback salmon and other food. The youngest uncle leaves an old small
canoe Sk. His younger brother and his dog stay with him. One of his uncles' wives
tells him to dig where she sits down to defecate. He finds a small box. Fire and
food are in the box Sk 174. The grandmother hides a little fire in a clamshell Hap 885.]

The prince builds a small house of old boards and bark. He feeds the slave with
the food left for him. He sits outside making arrows Tsa. [The boy makes himself
strong and works. He builds a small house. The slave lives inside, the boy stays
outside. He feeds the slave with provisions left for him Ts6. The grandmother
starts a fire. They have no food. The boy sits outside every morning N. The
prince feeds the dog and his younger brother Sk 174.]

One morning an eagle screeches on the beach Tsa, N [on a rock on the beach Tsft, Sk].
[The eagle which he fed in the summer calls him M 415. The eagles watch them
H ap 885.] The prince sends his slave down. He finds a trout. The slave takes
it up, roasts it, and eats it alone Tsa. [The slave finds a small fish Ts6. The

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 787

slave and the grandmother eat the trout N. The eagle flies away. The boy goes to
the rock and finds a spring salmon. They steam it, and the boy and his grandmother
eat the soup Sk. The boy finds the tail of a spring salmon under the eagle M 415. In
the morning the grandmother sends the boy to the beach, where he finds a halibut,
which they roast and eat H ap 885.] On the following day there are many eagles screech-
ing. The slave finds a bullhead, which they steam in a hole. The slave eats it. This is
repeated for several days. They dry the meat. Next follow .silver salmon, of which the
])rince eats a little; then a large spring salmon, which is so hea\-y that the prince must
help drag it up; then a seal and a sea lion. In order to bring it in, they make a cedar
rope, which they fasten, and haul in the sea lion at high tide. Finally whales are
found. Six of these are carved, and four are left on the beach. Three houses are full
of food Tsa. [In Ts6 the order is a flounder, a small halibut, of which the prince takes
a piece in his mouth ^rithout swallowing it, a squid, a large haUbut, which the slave
drags up with difficulty, a humpback salmon, seal, and sea lion. After this the eagle
does not return, but more food is found on the beach — seals, sea lions, and whales.
Foiir houses are full of food in the places where the uncles' houses had been. He
builds a small house for his mother. The beach is covered with food. In N the order
is bullhead, trout, sculpm. Then two eagles appear. A salmon is found. The
prince must help drag it up. Then three eagles appear. A spring salmon is on the
beach. The prince's grandmother roasts it, and they have much dried salmon. The
slave is now large and strong, because he has plenty of food. The eagle is heard far
out towards the water, and a halibut is found, which the prince drags up. Then many
eagles screech, and one after another a seal, porpoise, a sea lion, are found. The sea
lion is fastened to the beach, and dragged in with a line of cedar twigs. Last of all,
whales are found N.]

The Haida storj' Sk 173 does not introduce the incident of the eagle, but instead
the dog barks behind the house. The boy takes his bow, and sees under the roots
of a cedar a pool of water in which there is first a salmon, then two salmon, then three,
finally twenty. Then he begins to eat. The number of salmon increases until there
are forty salmon. Finally the dog digs out a Salmon Creek. The boy builds houses,
which he decorates with salmon figures. He makes a fish trap and has plenty of
food. (Here follows a story telling how a being appears which steals the isilmon [see
pp. 723. 820].)

Parallel to the last story is the Masset tale M 460, which is localized on Skeena
River and is said to belong to the G'itlandii'. It opens with the statement that a
foolish grandmother and her foolish grandchild live alone. E\'idently they have
been deserted, and the boy's female cousin has left him a piece of salmon and some
fire. The grandmother makes an ax, and the boy cuts a cedar. He digs a trench
around a skunk-cabbage. They live on clams. He finds a salmon in the trench.
Every day he finds more. (Then follows the incident of the being that steals the
salmon.)

After these incidents the story continues at tlie same pomt where
the Tsimsliian story opens.

An eagle is screeching on the beach while the boy is going every day trying to get
birds. He feeds the eagle. Finally he does not find any birds in the woods, and his
grandmother tells him to go to the place where the eagle sits. There he finds first a
spring salmon, then a seal, then half the tail of a whale, then a whole whale M 4C0.

In another Masset story it is told that an old woman and her grandson are deserted.
While the old woman gathers shellfish the boy mends the bill of a heron, which in
retiu-n gives them first a piece of a salmon, then a whole one, a piece of a porpoise and
a whole one, parts of a whale and then a whole one. Then they make many boxes,
into which they put the grease M 705.

788 TSIMSHIAN MYTHOLOGY [eth. axn. 31

A Bird Carries Food to the Child's Relatives

(11 versions: Tsa 229; Ts 5.302; N 179; Sk 182; Ne 5.180; Ne 9.259; K 5.133; Nu
5.115; Cow 5.52; Sts 5.20; Squ Hill-Tout 3.534)

The next incident of our Tsimshian story has a wide distribution
on the North Pacific coast. It appears in a number of different
tales, all of which refer to the fate of a deserted child.

After numerous adventures the prince shoots a small gull, puts on its skin, and
flies to Nass River, where the people are fishing. He takes away a single olachen
that is in the canoe of one of his father's slaves. WTien he is flying away, they recog-
nize his anklet Sk 182. The prince calls a gull, borrows its skin, puts it on, and flies
with the seal meat to Nass River. He flies over his father's canoe, drops some seal
meat in the stern of the canoe, where a slave-woman is sitting. She puts it into her
glove, and sees the gull going down the river Ts 229. He catches a gull, takes its skin,
puts it on, and flies to the place where his uncle's tribe are fishing. He looks for
the youngest imcle. Tlie people say it looks as though the gull wanted to aUght.
He catches a fish and drops it in his uncle's canoe. ^\lien he flies away, one person
sees his feet and remarks that the gull has human feet Ts 5.302. He shoots a gull, puts
on its skin, takes a piece of seal meat and drops it into one of the canoes. The hunters
remark that it is strange that the gull should drop meat N 179. Ha'daga, the deserted
daughter of O'^meal, calls the gull, wishes it to be a person. She ties blubber on
her back and sends her to her grandmother, who had taken pity on her. The Gull
finds the old woman mending a blanket and crying. She gives her the meat Ne
9.259. In another \'ersion the same incident is repeated, the only difference being
that the Gull finds the old woman digging clams Ne 5.

A woman who has given birth to Dog children is deserted. She calls the Raven,
wishes him to become a man. She ties four pieces of whale meat on his back. He
flies to the old woman who had taken pity on the deserted girl, and meets her
digging shellfish. The woman tries to drive away the raven by throwing stones at it,
but the raven speaks to her and gives her the meat K 5.133. The mother of the Dog
children, who has been deserted, transforms a piece of whale skin into a rook (?).
She lets the bird carry the meat to her grandmother, who is met crying Nu 5.115. A boy
who is sent to fast and bathe for power builds a fire, eats, and is deserted . After obtain-
ing food, he calls the Raven and lets him eat herrings. The Raven shakes himself,
so that he can fill up with herrings. Then he carries them to the boy's grandmother.
WTien he reaches her, he cries, ' ' MEla'o! ' ' Cow 5.52. A boy who bathes for power eats
fern roots and is deserted . A Dog calls his attention to fire hidden by his grandmother.
He makes a blanket of bird skins, which the Sun exchanges for a blanket producing
quantities of herrings. The Crow paj-s him a visit. He gives it four herrings to
take to his grandmother Squ Hill-Tout 3.534. A boy is deserted because he begs for
food. The Sun takes pity on him; and when he is rich, he calls the Crow, who swal-
lows a herring and issent to takeittothe boy's grandmother. The Crow calls, " Ma'o! "
Sts 5.20. The beginning of this last tale is identical with the tale of the boy and the
Sun, which is told by the Thompson Indians, Teit 2.51, U 230. The Thompson
version, however, does not contain the element here discussed.

The Gift of the Deserted Child is Discovered

(22 versions: Ts 229; Ts 5.298; Ts 5.303; N 182; Tl 264; M 472; Sk 183; Sk 289; Sk
357; BC 5.264; Chil 10; Sh 5.10; Sh 684; Sh 711; Quin 127; Chin 53;— Ne 5.180; Ne
9.259; K 5.133; Nu 5.115; Cow 5.52; Squ Hill-Tout 3.535)
After the food has been secretly given to the person who had pity on the deserted

child, this person eats it or gives it to his or her children, who choke because they

eat too graedily. Then the meat is pulled out of the mouth, and in tliis manner it is

discovered that the deserted child has plenty to eat.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 789

The woman who has received the meat gives a little to her husband and to her chil-
dren. The child chokes. The slave- woman can not reach the meat, but the chief-
tainess, who has slender fingers, takes it out of the child's mouth. The chieftainess
smells of it, and notices that it is whale meat. Then the slaVe-woman is compelled
to tell where she got the meat Ts 229. The slave takes a piece of meat under his cape.
In the evening the slave-woman gives it secretly to her child; and when the child
chokes, she says that it cries because it soiled its bed. The chieftainess, however,
pulls out the morsel and discovers what has happened Ts 5.303. The slave living in the
comer of the house gives a slice to his wife and child, and the same happens as before
N 182. The incident is also introduced in the GunaxnesEmg'aM story in Ts 5.298. The
head slave gives some to his child, who chokes. The chieftainess pulls out the fat,
puts it on a hot stone, and it sizzles. Then the slave has to tell Sk 357.

The chUd of the head slave chokes, and the chieftainess finds that it is eating
fat. The slave then tells what has happened to the prince Sk 183. The incident
Sk 289 is presumably the same, although it is merely said that the slave hid food
under his tongue for his child.

A slave, his wife and chUd, arrive from Skeena River and are given seal meat. They
are not given anything to take back and are forbidden to tell what they have seen.
At night the slave child sucks the seal blubber and chokes. It cries, "Fat, fat!"
The slave pretends that it is crying for milk. Then the slaves tell M 472.

In the Tlingit version the introduction to this incident is slightly different. The
slave has obtained the meat in another way. He hides it, and in the evening shows
it to his children. One of them cries, "Little fat, little fat!" On being cjuestioned,
the slave says the child cried for the inside of a clam. The chieftainess sees that the
mouth of the child is greasy, and it is discovered that the slave has some fat Tl 264. In
the Bellacoola version the incident refers to the Dog children. The old woman who
had taken pity on the Dog mother receives a piece of seal blubber, which she gives to
her daughter, who chokes. The chief pulls out the morsel, and it is discovered that
the old woman is in the possession of blubber BC 5.264.

The setting in the versions from Vancouver Island is somewhat different. The
old woman who has been given the meat is mending a mat; and while she pre-
tends to bite the cedar bark, she bites off a piece of the meat. A child observes her,
and it is discovered that she has meat Ne 5.181, Ne 9.259. A chUd observes the old
woman bating secretly, and speaks to her about it until she gets augry and tells that she
obtained food K 5.133. The flea discovers that the old woman is eating fat secretly,
Tlaamen 5.93. The old woman shows the meat and tells what the bird said Nu 5.115.
The old woman roasts the herring secretly, and after doing so three times she is dis-
covered Cow 5.53. The Crow disgorges the herrings and gives them to the boy's
grandmother, who roasts them secretly. The children see her, the chief questions her,
and she tells what has happened Squ Hill-Tout 3.535. A similar incident relating to
Crow occurs in Sh 684. In Sh 5.10 and Sh 711 the children are overheard when
they quarrel over the food.

It is very remarkable that the northern version reappears on the
western coast of Washington.

The Crow takes back food for her children. One of them chokes and coughs it up.
In this way it is discovered that they have meat Quin 128. The Crow gives her
children whale meat. One of the children chokes, and Bluejay discovers it Chin 53.

The position of these incidents is not quite the same in all the ver-
sions of our story. In the version Tsa the incident of the choking
child follows immediately the incident of the bird carrying food to
the child's grandmother. In aU the other versions it follows the
visits of a number of slaves who are sent to inquke into the fate of
the deserted prince.

790 TSIMSHIAN MYTHOLOGY [eth. ann. 31

After the chief has learned of the visit of the gull, he calls in his wise men, who sug-
gest that his son must have been successful . He sends messengers in a canoe, who find
the water near the beach covered with grease and bones. The prince refuses to let
them land. They ask Tor pity. He admits them, feeds them, but forbids them to
tell his father. He asks them to call his youngest uncle, and to request the other
tribes to buy provisions Tsa. When the chief thinks that the boy may be dead, he
sends two slaves and one slave-woman to get his bones. They find the boy wealthy.
At first he will not admit them, but later on feeds them, but forbids them to take any
food along Ts6. The chief sends a hunter and slaves to ascertain the fate of the boy.
They find the water covered with grease ; and . since they are hungry, they dip up the
grease and eat it. After a while they are allowed to land. The prince asks them to
say that he is dead, and forbids them to take food along N. Slaves are sent to look for
the prince. He gives them food, but forbids them to take any along Sk (all versions).

The father sends his slaves to look for his son's bones. They find whales on the
beach. The prince is about to shoot the slaves, but is restrained by his wives. He
orders them to take off their clothing, and he feeds them. He orders them not to
touch the meat and to tell his father that they could not find his bones Sk 182.

Slaves are sent to burn the body of the deserted boy. They are called in, fed, but
forbidden to take food along Tl.

When the slaves return, they tell that the boy is rich Ts6 [that he is dead N, that
they burnt the bones Tl].

In all these versions, except the first, one of the visitors takes
some food along; then follows the incident of the choking child.

A modified form occurs in another story of a deserted child. Magpie rolls up the
fat in moss and feeds it to his children. Raven discovers the fat when they quarrel
Ntl Teit 3.369. The version Chil 10 is very similar to this one.

The Return of the Tribe

When the chief learns that the boy is rich while his own tribe is starving, he orders
the people to move back Ts 230. Ts 5.303, N 184, Tl 265. The eldest uncle dresses
up his two daughters and places them on a box in his canoe Ts. The chief had four
daughters; the second and third brother, each three; and the youngest, two daughters.
They dress them up Ts 5. The uncle dresses up his two daughters and places them on
planks on the canoe N. The uncles dress up their daughters. , The youngest uncle
has a lame daughter, the same one who has been kind to the prince Sk. The elder
wife of the uncle tries to dress up. She wipes her face with a rag, which, however,
contains some hard material, with which she cuts her face Tl.

When the canoes reach the house, the young women dip tip the grease from the water
and eat it. The youth forbids them to land, but relents when his youngest uncle
arrives, whose daughter he marries. The prince is ashamed of the girls who dip up the
grease, and does not want to see them. He distributes the food and becomes a chief
Tsa. The youngest brother does not dress up his daughters. \Mien the canoes
approach the ^•illage, the eldest daughter of the chief dips up the grease and eats of it.
The boy is seen sitting on the roof of one of the houses, and the chief offers him his
daughters. He threatens to kill his three uncles, but invites the youngest one to come
ashore and marries his daughters. Finally he relents and gives presents to the people.
He takes the name The Deserted One and becomes a chief of the Gid-wul-gadz Ts6.
The prince does not allow the people to land, and shoots at the canoes. Finally he
relents. One woman dips up the grease from the water, which makes the boy ashamed .
He marries his youngest cousin. He gives a festival, becomes a chief, and takes the
name Little Eagle N . The youngest uncle is invited home. The prince marries the lame
girl. He declines the othergirls and sells food to his uncles. It is stated that this story
belongs to the Tsimshian family Nistoy Sk 357. The uncles' daughters are dressed
up and sit high in the canoes. Near them coppers are raised on poles. He marries the

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 791

youngest one, evidently the daughter of the uncle who helped him Sk 289. The
uncles return, and decide to offer the boy their daughters in marriage. They eat of
the decayed whale meat that is floating on the water. Only the youngest one, who is
not dressed up, does not do so. She eats hemlock bark. The boy intends to shoot
the people, but his wives prevent it. He smells that the women have eaten decayed
whale meat, and he refuses them; but he marries the youngest, who had eaten hemlock
bark Sk 183. He gives whales to his uncles and marries the chief's daughter.
Another, rather brief story is added at the end M416. He feeds the people. They
dress their daughters in marten skins, and he marries the girl who has been kind to
him M 473. Tlie uncle's daughters come to vmt him, report that he has reached
home. He marries the youngest girl, who has been kind to him (story of the
Tsimshian family LEg'e'°x) M 714.

The people return, dress up their daughters, and present them to the youth as wives.
Raven, who has given the advice to leave the boy, also dresses his daughters, but they
are refused . While every one is given plenty of food , Raven receives only the entrails
offish Squ Hill-Tout 3. .535.

The three stories BC 5.263, K 5.133, and Nu 5.115 refer to the chil-
dren of the Dog, and all end in the same manner.

The father returns to the village; but when they approach, the daughter makes a
gale, in which the canoes capsize. All the people except the old woman who had
pitied her perish BC 5.265. ^\^len the chief returns to his daughter, her sons swing
the death-bringer, the canoe is upset, and the people in the canoes are transformed
into stone. Only the girl's grandmother is saved K 5.133. The people return; and
when they arrive in front of the village, the boys go down to the water and wash their
hair. This brings about a gale, in which the canoes capsize. Canoes and people
are transformed into the islands at the entrance of Barclay Sound Nu 5.115.

The Comchan story does not belong to the group of stories of the
grateful eagle, and ends in a peculiar manner.

AATien the chief hears that his son is wealthy, he returns. He does not recognize
him, because he is beautiful and because he has a wife — a Dog who had been trans-
formed into a beautiful woman. Every morning the boy strikes the water with cedar
bark, and at once it is full of herrings. One day, following instructions received in a
vision, the boy takes revenge. A whale appears. The boy calls it ashore, and he asks
the people to car\-e it. Those who had been kind to him he places on one side; the
others, on the other. These the whale kills with its tail Cow 5.53.

The people return, and he wills that the food shall not satiate his imcle and
his uncle's wife. They die. He marries the uncle's wife, who had been kind to
him. (Here the story continues like the Cowichan story. He sends his helper to get a
whale, which drifts to the beach. He forgets his helper, and for this reason the whale
destroys the people Tl 266.) The boy invites the people to come back. Tlie people
dress up their daughters because they desire him to marry them. The boy gives
presents to everybody except to his parents Sts 5.20. The Quinault version simply
ends with the statement that the people went back and the boys became chiefs Quin
128. In the Chinook version the incident appears as part of the Bluejay cycle.
Crow has been fed by the deserted youth and his sister, and at Bluejay 's instance the
people go back. A gale arises, and they almost die of cold. After five days they are
allowed to land. Bluejay is not admitted to the house. He offers his daughter in
marriage, but she is rejected. The yoimg man marries the chief's daughter Chin 53.

33. The Princess and the Mouse (p. 232)

The chieftainess Gundax has a daughter, Sudai, who is guarded carefully by her
parents. The Mouse comes to her in the form of a youth, and she accepts him. Her
father is ashamed, and she is set adrift in a box which is filled with coppers, skins, and

792 TSIMSHIAN MYTHOLOGY Ibth. anx. 31

furs. The box lands on Queen Charlotte Islands, and is found by a chief and his -yife
who have lost their daughter. They open the box. Maily mice run out. They
discover the young woman, and adopt her, saying that she is their daughter returned.
She marries the chief's nephew and has several children. The children fall against
their father's mother's back and are scolded (see p. 428). Tlie mother tells them her
story, and the children decide to go back. They cross the sea, pole up the river, and
land in front of the mother's father's town. Their canoe is transformed into a hill.
They live in their grandfather's house. The woman married among the Haida goes
inland and meets some young people, who tell her that they are her children. She is
taken to their town, and sees the dance of the Mice. The children, after some resist-
ance, allow her Haida husband to visit them, and he is taught the dances of the Mice.
This is the origin of the Mouse dance among the Haida.

The incident of the sending-adrift of a youth occurs in other con-
nections, particularly in the story of the jealous uncle or brother,
who puts a young man into a box and sends him adrift. The youth
finally lands in an Eagle town, where he marries, Kodiak 90,'
Tl 201, Sk 277, Ne 10.365, 370 (see also Ri 5.228).

34. The Young Chief who Married his Cousin (p. 238)

A chief who is married to his cousin takes a second wife. The first wife is jealous.
She leaves her husband, and goes back to her father. One day while she is picking
berries a supernatural being appears to her, asks what troubles her, and she tells him.
The woman marries the supernatural being. She stays in the woods and has a son.
The supernatural being gives presents to her father. In winter the woman gives birth
to a boy. The supernatural being tells his wife to go picking crabapples. She spreads
mats under the trees, and they are filled by the Codfish, who is the slave of the super-
natural being. The boy is taken to the supernatural being's father, who makes a
cradle for him. The supernatural being is given presents; and the child is returned
in a cradle, and is given a cradle-song. The supernatural being sends home the
woman and her child, and kills the second wife of the chief by upsetting her canoes
Neither the woman nor her son marries again. The young man provides plenty of
food.

35, 36. Asdi-wa'l

(3 versions: Ts 1.71; Ts 5.285; N 225)

This story consists of three parts: I. The meeting on the ice;
II. Marriage with the daughter of the Sun; III. The sea-Hon hunters.

I. the meeting on the ice

a woman lives at Gitslala'sEr; her daughter, in a town farther up the river. During
a famine each decides to visit the other in order to obtain food. They meet between
the two towns on the ice. Their husbands have died of starvation. They camp at
the foot of a large tree, make a house of branches, and start a fire. The young woman
finds a rotten hawberry, which she divides with her mother. At night a man visits
the young woman. In the morning the bird of good luck is heard, and the young
woman goes to gather bark. She finds a squirrel among the bark. The following
day a grouse, then a porcupine, beaver, mountain goat, a black bear, a grizzly bear,
a caribou. After finding the last, she turns round and sees a youth standing behind

' F. A. Qolder, Tales from Kodiak Island (Journal of American Folk-Lore, vol. xvi).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 793

her. He tells her that he is the one who visited her, and that he has given her the
animals. He says he wants to marry her and disappears. She tells her mother, who
accepts him, and at once the voice of the bird of good luck is heard again, and more
animals fall down. They dry the meat. The youth lives with the women. A boy is
born, whom his father makes grow by pulling his forehead. The father gives to his son
his bow, foiu- arrows, a lance, a hat, a cane, a basket, and a bark raincoat, and tells
him that whenever danger threatens he will come to his assistance. Then he disap-
pears. The people learn about these events, buy meat, so that the women become
rich. The mother of the young woman dies. Her daughter gives a potlatch and
names her son Asdi-wa'l. The boy becomes a famous hunter Ts 1.71-83.

The version Ts 5.285 is practically identical with the preceding one. The women
find some haws. They hear a bird singing, "Ho, ho!" They sacrifice red i^jint,
eagle down, and cedar bark, which they throw into the fire, and ask the bird of good
luck for food. At midnight a youth appears to the young woman, asks her to con-
tinue to sacrifice, and tells her to take the bark of a hemlock. She finds a grouse. In
the evening they hear the bird, sacrifice again, and every day the young woman finds
a larger animal, finally a mountain goat, They dry the meat. The young man
appears every night, finally shows himself to the mother, and marries the young
woman. His name is Ho. He makes his son grow by pulling his forehead, and teaches
him hunting and the taboos of hunting. Then he sends the women back to their
home and disappears. He tells his wife to name the boy Asi'wa. The young man
becomes a great hunter and marries. The boy becomes a great hunter of land animals
Ts 5.285-287.

The Nass version tells that two sisters were living in Lax-q'al-ts!a'p and G-it-wunk-
ee'lk. They meet on the ice at a place that is called since that time Where They
Met On It (Hwil-le-nE-hwa'da). The woman who was going up river has only a few
hawberries; the one going down river, a small piece of spawn. They build a small
hut of branches and light a fire. The woman from G-it-wunkse'lk has a daughter.
At midnight a man appears to the younger sister, and promises to make a fish weir for
her. His name is Houx. The next morning he builds a weir, which soon is full of
trout. He goes hunting, and brings porcupines, then mountain goats, a bear, and
several bighorn sheep. The women dry the meat and the fish. The woman gives
birth to a boy. When he is able to walk, his father makes snowshoes and sends him
bear hunting. At first the boy is unsuccessful, and the father finds that this is due
to his making a mistake in the pattern of the snowshoes. He makes new ones, and
the boy is successful. He kills goats on the other side of the mountains. Then his
mother calls him Asi-hwi'l. The father makes snowshoes for him with which he can
climb the steepest mountains. He gives him two tiny dogs — one spotted , and one red —
which become large when put down (see p. 742),' and frighten the goats, so that they
fall down. He gives him a mountain staff which strikes holes into rocks. He tells the
women that their brothers are looking for them, and that he will go into hiding. The
brothers arrive and leave again. Houx sends the women home and disappears.
The people take them to G-it-xade'n. The boy's name is announced. Here an
incident is added in the Nass version telling of Asi-hwi'l's meeting with a man called
Large Ears, who kills goats by clapping his hands, wliich are covered with mittens.
Then Asi-hwi'l shows him the use of his dogs and of his snowshoes N 225-227.

II. MARRIAGE WITH THE DAtJGHTEE OF THE SUN

(ii a) Asdi-wd'l is Induced to Visit the Sun

A white bear appears on the ice of the river. The hunters are unable to kill it.
Their lances break when they strike it. Asdi-wa'l puts on his hunting-apparel and
pursues the bear, which goes up a mountain. Ai3di-wa'l pursues it on his snowshoes.

1 This idea is also found In the story K 10.39.

794

TSIMSHIAN MYTHOLOGY

[ETH. ANN. 31

When the bear gets to the top of the mountain, it kicks it, and a gorge originates.
Asdi-wa'l places his lance end to end with his quiver, lays them across the gorge,
and crosses over. This ia repeated twice.- At the end of a plain Asdi-wa'l sees a
ladder reaching lip to the sky. The bear climbs it. Asdi-wa'l follows. On top is a
prairie full of flowers. A path leads to a house. The bear enters, and Asdi-wa'l sees
through a hole that the bear is a young woman who is taking off her white-bear
blanket. She shakes ashes out of her blanket. Asdi-wa'l is called in and married
to the daughter of Chief Sun Ts 1.83-87.

Asi'wa has been married one year when a white bear appears on the ice of Nass
River. He tries to shoot it, but his arrows break. He pursues the bear up the river.
His companions desert him. The bear climbs a steep mountain. He follows on his
snowshoes.' On top he finds a large house, which the bear enters. The bear takes
off his skin and appears in the form of a man, an old slave of the chief. Asi'wa is
called in, and learns that the white bear is a slave who had been covered with stone
and ashes. The chief gives his daughter to Asi'wa in marriage Ts 5.287.

Supernatural Being In Heaven covers his slave with ashes, and sends him to Nass
River, where he appears like a white bear. The hunters are unable to kill it. When
Asi-hwi'l sees it, he puts on his snowshoes and pursues it. The bear climbs a vertical
cliff, and Asi-hwi'l follows. The marks of his snowshoes may still be seen. On top
he sees the bear enter a house. He hears the people singing, "Asi-hwi'l is picking
the bones of my neck!" The version as recorded does not tell of his adventures in
the sky, but merely states that he returned and lost the bear N 227-228.

(ii b) The Sun Tests Ms Son-In-Law

In the versions Ts 1.71, which in this part is evidently most com-
plete, follows a long accoimt of the tests to which the Sun subjects
his son-in-law. This is a form of the widespread Test theme, which
has been fully treated by Robert H. Lowie.^ The following forty-fivo
versions have been recorded on the North Pacific coast:

Ts 1.89.

BC75.

K 5.136.

Ntl Teit 3.317

Ts 5.274.

BC79.

K 9.459.

Ntl Teit 3.364

Ts 5.287.

BC 5.260.

K 10.96.

Lil 345.

N131.

BC 5.266.

K 11.12.

Lil 348.

Kodiak 90.^

Ne 5.171.

Co 5.65.

Quin 104.

Tl 119.

Ne 5.198.

Co 5.69.

Chin 58.

Tl 19S.

Ne 5.199.

Nu 5.117.

Wish 79.

Tl 4.256.

Ne 9.195.

Squ 524.

Till 30.

Tsts 267.

Ne 9.211.

Sts 5.39.

Till 136.

Sk 220.

Ne 10.36G.

U209.

Sk 240.

Ne 11.196.

U253.

Sk 277.

Ne 11.238.

Ntl Teit 2.39.

Some of these are different versions of the same tale; and in order
to understand more clearly the significance of the Test tale, it is

1 It is evidently a misunderstanding that the text asserts that he took off his snowshoes in order to follow
him.

^Ilobert H. Lowie, The Test-Theme in North American Mythology (^Journal of American Folk-Lore,
vol. XXI, pp. 97-US).

' F. A. Colder, Tales from Kodiak Island (ibid., vol. xvi, pp. 16-31, 85-103).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 795

necessary to combine the tales which belong together. Most marked
among these groups are the following:

A. The jealous uncle or brother who throws a youth into the sea.
The youth is carried to an Eagle town, marries an Eagle girl, and
takes revenge, Kodiak 90, Tl 198, Sk 277, Ne 10.365; alsoRi5.228,
Lil 320, Se 54.

B. The Raven tale Ts 5.274, Ne 5.171, Ne 9.211.

C. Dza'wadalalis K 5.136, K 9.459, K 10.96, K 11.238.

D. Gwa''=nalalis Ne 5.198, Ne 9.195, Ne 11.196.

E. Qa'mxulal Ne 5.199, K 11.12.

F. The visit in heaven Co 5.65, Co 5.68, Scjpa Hill-Tout 3.524.

The following are the essential contents of the tests that occur
on the North Pacific coast:

(1) A jealous uncle or brother subjects a youth to tests.

(a) A supernatural being expects a certain person to become
the husband of his daughter. When the youth arrives, he
is subjected to tests.

(2) The door of the house in which the girl lives kills every one

who enters. The youth jumps through the snapping door.

(a) The youth is made to pass through a cave that opens and
closes.

(b) The door of the house is watched by dangerous animals.

(3) On the floor of the house a death-bringing mat is spread out,

on which the youth is made to sit down.

(4) The youth is induced to fell a tree, which kills people that

touch it.
(a) The girl's father or the jealous uncle takes the youth to
split wood, to work on a canoe, or to do some work of
similar kind. He throws his hammer into the crack, asks
the youth to get it, and causes the tree or canoe, etc., to
close over him. The youth spits out red and white paint,
which is mistaken for blood and brains, breaks by his magic
strength the material that imprisons him, and returns.

(5) The youth is induced to climb a tree or clifi', and the attempt

is made to kill him by causing him to fall dowm.

(6) The attempt is made to drown him in a whirlpool or swift-

running current.

(7) He is sent to kill the dangerous devilfish.

(a) He is sent to kill the clam which crushes people between
its shells.

(b-f) He is sent to kill or capture sea lion, seal, eagle, wood-
pecker, dogs, and other animals, which kill people.

(8) He is sent to pick berries in winter.

796 TSIMSHIAN MYTHOLOGY [BTH. ANN. 31

(9) He is subjected to a heat test.

(a) The smoke test.

(b) He is given burning food to eat.

(10) He is given poisonous food.

(11) The woman whom ho is to marry kills all her husbands by

means of her toothed vagina.

(12) He is set adrift in a box.

In a number of cases the youth punishes the jealous uncle or
father-in-law.

(13) A flood fills the^ouse of the father-in-law.

(14) The aninaals whom the youth captures at the order of his

father-m-law attack the latter.

(15) Fish kill the father-in-law.

(16) Berries which the youth has collected grow out of the body

of his father-in-law.

(17) The youth takes away his father-in-law's canoe, and leaves

him.
(IS) Firewood gathered by the son-in-law threatens to burn the
house.

In the most southern group of stories of this class, in the region of
Columbia River, a few other tests occur:

(19) A divmg-match.

(20) A climbing-match.

(21) A shooting-match.

(22) A gambling-match.

(23) A waking-match.

(24) A whaling-contest.

(25) A wrestling in the air.

FoUowmg is a detailed description of the distribution of these

incidents :

(1) The Jealous Uncle

(7 versions: Kodiak 90; Tl 110; Tl 198; Tl 4.254; Sk 277; BC 5^2(30; Ne 10.366)

A man kills his nephews when they are a few days old. \\'hen his sLster gives birth
to another child, she pretends that it is a girl. Finally the man discovers the deceit,
Kodiak 90. A man has four sisters married in different villages. WTien his sisters
visit him, he kills their sons Tl 199. A chief is jealous of his nephews and kills one
after another Sk 277. K !w6xa!a'lag-ills has four wives. He is jealous of his brothera
and killsone after another Ne 10.365. (These four incidents belong to the story of the
man who married the eagle.) '

1 This story has been recorded from Rivers Inlet, but without reference to the jealous uncle. His place
is taken by a cruel chief, who maltreats his slaves R i 5.22.S. From the Seshelt we have it without the Test
theme Se 54. Another version has been recorded among the Lillooet, Lil 320. The stories Tl 202 'and
Tl 229 are also related to this group.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 797

A man kills the ten sons of his sister one after another. Afterwards another child
ia born in a magical way, who is Raven Tl 4.254. Raven takes the wife of Raven At
Head Of Xass River out of the box in which she is kept. Raven At Head Of Kass River
becomes angry and tries to kill him Tl 119.'

Astaa visits thespiiit of the hunters To'alaLliL and seduces his wife. Then To'ala-
LliL tries to kill him BC 5.260.

(la) A Father-In-Law Tries To Kill His Son-In-Law

(30 versions: Ts 1.89; Ts 5.274; Ts 5.287; N 130; Sk 220; Sk 240; Tsts 267; BC 79; Ne
5.171; Ne5.198; Ne5.199; Ne9.195; Ne9.211; Ne 11.201; K 5.136; K 9.460; K 10.96;
Kll.12; Nell.238; Co5.66; Co5.70; Nu5.118; Squ525; U209; Ntl2.39; Lil345;Lil
348; Sts 5.39; Chin 33; Kath 113. See also Quiii 103, Chin 57, Wish' 79, Till 30)
He Who Got Supernatural Power From His Little Finger flies into the bedroom of
the daughter of Many Ledges in the form of a spark. The woman says that her father
kept her to marry him. AMien Many Ledges learns that his daughter has married se-
cretly, he tries to kill his son-in-law Sk 240. Supernatural Being Who Went Naked goes
to a chief's house. The girls see him and want to marry him. He takes a lame girl.
His father-in-law tries to kill him Sk 220. The Cliief In Heaven induces Asdi-wa'I
to come to his house, and gives him his daughter in marriage, then he tries to kill
him Ts 1.89, Ts 5.287. Ts'ak' visits a chief who lives beyond a burning mountain,
and mai-ries his daughter. The cliief tries to kill him N 129. Gwa'-nalalis wishes
Q la'neqe^ak" to marry his daughters. After he has done so, he tries to kill him
Ne 5.198, Ne 9.195, Ne 11.196. The story of Dza'wadalalis's daughter, who marries
Qla'neqMak", is just like the preceding K 5.136, K 9.459, K 10.96, Ne 11.238; and
the tale of Qa'msulal belongs to the same group K 11.12, Ne 5.199. The Chief In
Heaven tries to kill his son-in-law Ts 5.274, BC 79, Tsts 267, Ne 5.171, Ne 9.211, Co
5.66, Co 5.70, Nu 5.118, Squ Hill-Tout 3.525.

A cannibal tests his son-in-law Ntl Teit 2.39, U 209. Supernatural people test
the Wolf, who wants to marry one of their daughters Lil 348. The Transformers
are tested by a girl's father Lil 345. The Moon tests a man who has married the Sun's
daughters rather than those of the Moon Sta 5.39.

Different from the preceding are a number of Test tales in wliich
transformers are challenged to contests Quin 103, Chin 57, Wish 79,
Till 30.

(2) The Snapping Door

(15 versions: N 130; Ri 5.228; H 5.239; BC 75; BC 5.253; Ne 5.186; Ne 5.204; K Boas
5.387; K 5.136; K 5.166; K 9.460; Nu 5.118; Co 5.81; Squ Hill-Tout 3.525; Till 30)

When Ts'ak' reaches the house of the chief, he counts four, the door opens, and
he places his crystal carving across so that it can not close again. Then he goes to
the chief's daughter N 129. The door of a house in the Salmon village snaps at visitors
who enter BC 75. The door of Dza'wadalalis's house kills visitors. G'i'i approaches
the door, pretends to enter, jumps back, and then jumps in when the door opens
again. He marries the princess K 5.136. Q la'neqMak" enters Dza'wadalalis's
house. He follows the daughter, whom he has married, in the form of an ermine,
and thus passes through the door K 9.460 (mentioned also in K Boas 5.387). The house
of the Heavenly Chief has a snapping door Nu 5.118. The house of Bright Day has
a snapping door Squ Hill-Tout 3.525.

' See the discussion of tliis incident on pp. 621, 641.

798 TSIMSHIAN MYTHOLOGY [bth. ann. 31

The idea of the closing door which kills people occurs also inde-
pendently of the Test theme in many of the stories of the North
Pacific coast.

The entrance to the house of Alklunda'm is described a« an eagle, which bites
every one who enters BC 5.253. The entrance to the house of the sea spirit Q lo'moqwa
is described as a canoe-swallowing monster H 5.239. The house of the Thunderbird
catches the heel of a person who jumps in Ri 5.228. A chieftainess, one of the ancestors
of the Newettee, is said to have built a house with a snapping door Xe 5.186. The
same is told of a Kwakiutl family K 5.166. Among the Comox the house of the owner
of the fire also has a snapping door Co 5.81. A trail is obstructed by the snapping
mouth of a monster Ne 5.204.

In a Tillamook tale the lightning-door is described. A visitor jumps in; when he
jumps out again, the door cuts off half of his back Till 30.

(2 a) The Closing Cave

(6 versions: Ts 130; Ts 1.97; Ts 5.274; Tl 314; M 421; Sk 332. See al.so BC 5.253;

H 5.239; H 5.228; Ne 5.186; K 5.166; Co 5.81; Till 30)

Asdi-waT is sent to get water from a spring in a cave that closes. The slave who
accompanies him is killed. Then Asdi-wa'l counts. The fourth time he jumps in,
draws the water, and escapes Ts 1.97.

Here belongs also the incident in the story of Nalq, who passes through the cave
which closes Ts 130, and of the boy who went to marry Many Ledges and spits
medicine on the closing cave M 421.

Parallel to these are undoubtedly the stories of the opening and
closing hole in the sky and of the opening and closing of the horizon.
The former belongs to the Tsimshian version of the origin of Raven.

Sucking Intestities reaches the hole in the sky. He counts four times and then
passes through Ts 5.274. The mo\dng horizon occurs in the Salmon story Tl 314.
In a Skidegate tale, travelers reach the edge of the sky, which opens and shuts down.
Two of them are cut in two, two escape Sk 332 (see No. 3, p. 737). In Tl 103 the
motive of the Symplegades appears in varying forms.

In the interior the closing cave appears in the tale of the transformation of the
marmot (No. 9. p. 613).

(2 6) Dangerous Animals Watch The Door
(7 versions: Nu 5.118; Sts 5.32, 39; U 209; U 250; Ntl Teit 3.307; Chin 55)
In the southern versions we find, in addition to the closing door,
the idea that dangerous animals protect the entrance.

\Mien Anthtine tries to enter the house of the Heavenly Chief, a watchman calls
the animals. The visitor rubs himself with sUme of snails, and the rats and snakes
that protect the house can notattackhim. AMien the door snaps, he jumps back, and
jumps through as soon asitopens again. Then he marries the girl Nu 5.118. The
entrance of the house of the Sun is -snatched by two large wolves. The visitor throws
bones at them, which stick in their throats. Then he jumps past them into the house
Sts 5.39. — In another StsEe'lis story, animals watching a trail are mentioned Sts 5.32.

In the interior we do not find stories in which the snapping door is
mentioned, but merely the watchful animals that kill all intruders.

In a Test story of the Lower Thompson Indians, Grizzly Bear and Rattlesnake ap-
pear as watchdogs U 209. In another Lower Thompson tale the door is protected
by Rattlesnake, Grizzly Bear, Black Bear, and Wolf U 250. In a Nicola \'alley
tale Wolf, Panther, Grizzly Bear, and Rattlesnake are the protectors of the door of
Deer's house Ntl Teit 3.307. In the contest story Chin 55 there are also animals
watching the door.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 799

(3) The Spine Seat

(15 versions: N 130; Tl 4.256; Ne 5.171; Ne 9.211; K 5.136; K 9.173; K 9.460; K10.97;

Ne 11.240; Ne 11.243; Nu 5.111; Nu 5.118; Co 5.66; Sta 5.39; Squ Hill-Tout 3.526.

See also Tl 50; Nu5.121i

The four brothers are jealous of Asdi-wa'l. .They start out in four canoes for the
sea-lion rock. Asdi-wa'l is in the canoe of the eldest brother. He puts on lois hunting-
clothes, snowshoes, and blanket, takes lauce, bow, and two quivers, and jumps ashore.
He kills the sea lions; and when he returns, he finds that the brothers have left him.
The eldest has returned, but three are still floating near by. They ask him to come
aboard, but he refuses. One after another leaves, the youngest one last. In the
morning Asdi-wa'l pulls his arrows out of the sea lions. A gale arises, and the waves
break over the rock. Asdi-wa'l puts up his lance, and fastens the bow and the arrows
to the top. His father gives him a bird blanket, and he sits on top of the last arrow
until the storm subsides Ts 1.125-129. Asi'wa accompanies the brothers to their sea-
Uon rock. He puts on his snowshoes, takes club, bow, and arrows, and jumps ashore.
He kills all the sea lions. The brothers are jealous, and desert him. Only the young-
est one has pity and stays near by. WTien the flood rises and almost covers the rock,
he puts his bow in a fissure, assumes the form of a bird, and sits down on top. ^^'hen
the waters rise still higher, he fastens an arrow to the bow and sits on the arrow. Thus
he continues imtil the water sinks. Then he lies down to sleep Ts 5.288. Asi-hwi'l
accompanies the brothers to the sea-lion rock. He puts on his snowshoes, takes his
staff, jumps ashore, and kills the sea lions. Then the brothers desert him. The tide
rises and almost covers the rock. He puts his staff into a fissure and sits down on top.
When the water rises still higher, he tie's his bow to the end of the staff. He whistles
and calls his father to help him. Finally the tide ceases to rise and he lies down to
sleep N 228.

This incident occurs in many other stories.

HanL lekunas (The Man Wlio Recovered His Eyesight, see p. 825) leaves his country
and meets a girl who has many brothers. He becomes the lover of the girl, and her
bi'others decide to kill him. They ask him to accompany them when they go sea-lion
hunting. The rock is difficult of access because there is much kelp around it, and
the brothers swim ashore. WTiile HanL lekunas is ashore, the brothers desert him.
The youngest man has pity for him and throws a skin blanket ashore Ri 5.229. A wood-
worker has two children. He makes spears for hunting sea lions and goes out with
the people to a sea-Uon rock. The people are jealous, and abandon him. Only his
youngest brother-in-law stays near by. He tries to take away the paddles of the people
who are abandoning him, but is unsuccessful. The deserted man cries for his children,
and lies down to sleep near a pond into which they used to drive the sea lions Sk 282.
In the Tlingit town Q!a'k!an a man named Na'ntciix is a good sea-lion hunter. His
sister is married to a nephew of Chief Kino'g*. Na'ntciix and his brothers go sea-
lion hunting in a canoe, jump ashore on the sea-lion rock, and club the sea lions.
They cut up the sea lions, load the canoe, and go back. The following day the brothers
invite Go'ttca, their brother-in-law, to accompany them. A gale arises, and they
save themselves, leaving Go'ttca behind. He drinks rain water that gathers in holes
on the rock. He passes nine days there M 385. A man named Black Skin has attained
strength without the knowledge of the people. When they go sea-lion hunting, they
will not allow him to come along, but he pulls the canoe back and jumps aboard. The
people say jokingly, "Black Skin came along to tear the sea lions in two." MTien they
reach the rock, Black Skin's imcle jumps ashore when the canoe is on the crest of a

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 819

wave, and besiiis to tear sea lions iii two. ^\^leIl he attacks a large sea lion, the latter
throws him into the air and kills him. Then Blark Skin shows his strength, walks
to the bow of the canoe, stepping on the seats, which break under liis weight. He
jumps ashore, and kills the sea lions by stepping on them and hitting them on the
head. He takes hold of the large sea lion that has killed his uncle. He seizes it and
tears it in two. Wliile he is carding it the people desert him Tl 147. A-man named
NatsilAne' quarrels with his wife. His brothers-in-law take him to a rock out at sea
and desert him there Tl 230. A young Haida is married to a woman who is not true
to him. He kills his wife's lover and escapes with a slave. They go out seaward and
land on a large rock wliich is full of seals. The man clubs the seals. Meanwhile his
slave deserts him Tl 203.

The foUowmg tale differs somewhat from the precedmg ones:

Two men who are fond of hunting jiurify themselves. They go to a sea-lion rock.
One of them spears a sea lion, but the point of his lance breaks off. The animal which
he attacked was the son of the Sea Lion chief. This man is drowned, but his com-
jianion reaches the rock in safety. There he lies down Tl 50.

The next mcident is Asdi-waTs visit to the house of the Sea Lions.

^\^lile he is lying down sleeping, a person pokes him, and says, "Jly grandfather
in\'iteg you in." He makes a hole through his blanket and discovers a Mouse, which
speaks to him. He pulls out the bunch of grass under which it disappears and .sees a
ladder stretching down. \Mien he goes down, the people say, ''Now he has entered."
He is made welcome, and the Mouse tells him in the usual manner that he is in the
house of the Sea Lions. He sees that arrows are in their sides, causing disease. These
are invisible to the Sea Lions; buthe pulls them out, and thus ciu-es them Ts 1.129-131.
The version Ts 5.288 is identical with the preceding. It is merely added that while
pulling out the arrows, he swings his rattle like a shaman. In the Nass version the
Mouse says, "Grandmother invites you in." ^^^len he pulls out the bunch of grass,
he sees a house underneath. The Mouse has taken tlie form of a woman, and asks him
to come in. She tells him that the shamans are unable to cure the chief of the Sea
Lions. Asi-hwi'l sees a bone harpoon in his side, pushes it in slightly, and then pulls
it out N 229. HanLlekunas covers himself with his blanket. He hears a voice saying,
"My chief invites you in." The fourth time he sees a small man, who leads him into
a cave which is the house of Ama'giLasila, the chief of the Sea Lions, who promises
to send him home Ri 5.230. The man goes to sleep, and hears a voice saying, "The
chief asks you to come in." He looks through the eyeholes in his blanket and sees a
grebe coming to the center of the pond. He takes a whetstone and jumps in. He
finds himself in front of a large house, is asked to come in, and is questioned why he
killed the chief's ser\-ant&. He replies that he did so to feed his children. In a comer
of the house is a pool of water in which two small killer whales, the chief's children,
are swimming. They boil halibut in the mouth of a sea lion and give it to their- guest
to eat. Tliey try to fit a killer-whale skin to the back of a man. He puts the whet-
stone on his back, and they are unable to do so Sk 282. In M 385 this incident is
omitted. Black Skin dries the sea-lion intestines. ^Vhile he is asleep, he hears
beating of sticks and some one saying, "I have come after you." He sees a black
duck, which tells him to close his eyes and get on its back. When he opens his eyes,
he is in the house of the Sea Lions. A boy in the house is crj-ing with pain. Black
Skin sees the barbed spear-point in his side and pulls it out Tl 149. In Tl 230 this
incident is omitted. The story Tl 203 proceeds in a different manner. The j-outh
who is deserted on the rock coders himself with the skin of one of the seals. He ties
it up and drifts on the water. He drifts to a beach (and here follows the storv of the
Eagle wives, which has been referred to on p. 796).

820 TSIMSIIIAN BIYTHOLOGY [eth. ann. 31

(in d) The Invisible Arrow

(24 versions: Ts 100; Ts 336; Ts 1.131; Ts 5.289; N 123; N 229; TI 149; Tl 153
TI 5.324; Sk 64; Sk 176; M 419; BO 5.2.'',4; H 5.237; Ne 5.190; K 5,149; K 5.161
K 9.53; K 11.24; Nil 5.99; Nu ap 916; Co 5.94; Sts 360; Coos 127. See also M 466
Co 5.78)

The incident of the .arrow of man, which is invisible to the animals
or supernatural beings, which enters as a prominent part into this
hicidcnt (Ts 1.131, Ts 5.289, N 229, Tl 149), is widely distributed on
the Pacific coast. It occurs with particular frequency in a story tell-
ing of the visits of a supernatural being to a village. During the
night he tries to steal provisions, and is shot by the owner of the
house, who follows him, and finds him in his own home, where shamans
are in vain trying to cure him. The human visitor sees the arrows or
whatever other weapon may have hurt him, extracts it, and thus cures
the supernatural being, who in return gives him valuable presents.

In our series this idea is contained in the story ot Txa'msEm's further adventures
(pp. 101-723), in which it is told that Txa'msEm visits a house, is shot by the owner,
who later on finds liim wounded in his own house. The element of the cure is here
omitted. This is e\ddently a new story built up on the old idea. It is also found in
the story ot Cireat Shaman (p. 335). in which it is told that a shaman is taken to the
supernatural being Bagus, whose son is sick. He sees an arrow in the chest ot the
patient, pulls it out, and cures him. The idea of the invisible arrow is implied also
in N 123, where a boy shoots the daughter of the Wolves. Nobody can cure her
except himself. The same story is told more fully in M 419.

Corresponding to this tale is a Land Otter story of the Tlingit. A shaman is taken
to the Land Otters, one of whom is sick. They are unable to discover the cause of
the disease. In order to test him, they try to take him to the wrong house, but the
shaman's rattle and belt run ahead and show him the right house. He sees a neck-
ring (breastplate?) of carved bones, which he wishes to have in payment. The Land
Otters understand his wish and give it to him. He pulls out an arrow that is invisible
to the Land Otters Tl 153, Tl 5.324, Sk 64,

A boy who is deserted catches many salmon for his younger brother. They all dis-
appear. He discovers that the Ga'ogila, a supernatural being, takes away the salmon .
He shoots the Ga'ogila and pursues him. The Ga'ogila lives in the village of Master
Carpenter, whose daughter the boy marries. The Ga'ogila is sick, but the shamans
can not see what is ailing him. The Land Otter shaman tries to cure him, but does
not see the arrows. The boy puts on cedar-bark rings, pulls out the arrows, and sticks
them into the ring. He pushes them in and out until he is promised an adequate
payment. In return he is given the daughter of the sick Ga'ogila Sk 176.

A boy and his grandmother are abandoned, and are given food by a Skunk-Cabbage.
A supernatural being steals the fish that they have dried, and is shot by the boy. He
arrives at the village of the carpenters, and learns that he has woimded the slave of
the town chief, who, in the shape of a skunk-cabbage, had helped them. The char-
acteristic restoration of the slave is here omitted M 466.

Two brothers live alone. A» supernatural woman steals their salmon. The elder
brother shoots her and pursues her. He passes the house of Masmasala'nix, and
reaches the house of Alklunda'm, whose daughter he has wounded. Two daughters
of the wounded woman come to draw water, and he is called in to cure her. In return
he is promised one of the girls. Wliile he is singing, the scales of a cedar cone beat
time on the drum, and he pulls out the arrow, and thus cures her BC 5.254.

Masmasala'nix steals the salmon of two brothers and their sister. The elder brother
shoots him and pursues him. When he reaches Masmasala'nix's house, he finds that

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 821

nobody can cure him. He is called in, pulls out the arrows, and receives Masmasala'-
nix's daughter as a reward H 5.237.

LEma'e is deserted and begins to catch salmon. These are stolen over night by a
Dzo'noqiwa. He shoots her, pursues her, and is called in by the Dzo'noqiwa's
daughter, who draws water for her sick mother. He sees the arrows, pulls them out,
and receives as a reward the Dzo'noq !wa's daughter and other presents. AMien pulling
out the arrow, he shoves it to and fro to make her more ready to give him what he
wants Ne 5.190, K 5.161, K 9.53.

A woman is li\-ing with her only son. Their provisions are stolen by a Dzo'noq !wa,
and the woman shoots her K 10.103. In this version the Dzo'noqiwa is found dead,
and the characteristic incident of the healing is omitted.

Ya'xstal lives with his brother and dries salmon. A Dzo'noq !wa steals them. He
shoots her and pursues her. He reaches a lake, and the Dzo'noq Iwa's daughter runs
out. He is called in. The people can not see the arrow which he pulls out, and
he receives the girl as a reward K 5.149.

Kwo'tiath harpoons a shark. He follows it and reaches the Shark village, where
he is called in. The Sharks can not see the harpoon, and he is promised the daughters
of the Shark if he should cure her. He pulls the harpoon out of the wound, and she
recovers Nu 5.99, Nu ap 916.

Qate'mot throws a piece of bark to the ground and hits a double-headed serpent.
He descends to the bottom of the sea, to the house of the double-headed serpent,
where he iinds that nobody can cure the patient. He appears as a shaman, whom
the people fear. He sees the bark, and when he is promised an appropriate reward,
he pulls it out. ^^'hen he returns, he has supernatural powers Co 5.94, K 11.24.

A man throws away a torch. He travels in a canoe, reaches a house, and finds two
women who are looking for medicine. They take him home. They order him to
lie down with closed eyes in the canoe. He sees his torch in the side of a sick person.
The shamans are unable to see it. He orders the people to cover him, pulls out the
torch, and thus cures the sick person, whose daughter he marries, Coos 127.

The following probably belongs here too :

A thief steals provisions. Finally it is found out that during the night an arm is
stretched out into the house and takes away the food. Tlie thief is caught with a
magic rope and killed with medicine Sts 360.

This incident has a very wide distribution. It occurs not only in
America, but also in other continents (see, for instance, 5.352).

The following Comox story is evidently related to this group, but
worked out in a different form:

A boy whose father is absent boils fish. The Grizzly Bear steals them. ^Mien the
father returns, he tries to shoot the Bear, who, however, tears out the man's arm and
takes it away. The shamans try to cure the sick man. Finally the Raven learns
what has happened, goes to the Bear's house, whom he feeds until he falls asleep.
Then Raven steals the arm which is hanging over the fire, and, by his shamanistic
song, restores the arm, which is fastened by the snail Co 5.78 (see also p. 719).

(ill c) The Sea-Lion Roclc — Continued

Out of gratitude the Sea Lions send the visitor home.

Asdi-wa'l is well treated by the Sea Lions, but gets homesick. The chief orders
his attendants to borrow the canoe of various Sea Lions; but they excuse themselves,
saying that their canoes are broken. Finally the chief takes his own canoe; that is,
his stomach. It is ballasted with stones, tied up, and Asdi-wa'l drifts home. He is

822 TSIMSHIAN MYTHOLOGY [eth. ann.31

told to untie the stomach as soon as he lands, and to call the east wind to drive it
back Ts 1.133-135. The chief of the Sea Lions sends four canoes, but all are cracked.
Finally a good one is found. It is the stomach of a Sea Lion. He is put in, to-
gether with provisions, and is told to summon a favorable wind. Then the same
happens as before Ts 5.289. Asi-hwi'l demands a canoe in payment for curing the
Sea lion. The canoe is mad_e of intestines of sea lions. He is put in, the intes-
tines are tied up, the west wind is called, and he drifts home N 229. Tlie chief asks
for the canoe of the Gull. They say it is too slow. He ask.? for the canoe of another
bird. They say it breaks too easily. The canoe of the Goose is too low. Finally he
takes the canoe of the Sea Lion. HanLlekunas is tied in, the west wind is called,
he drifts ashore and hides the skin in the woods Ri 5.230. When the Sea Lions are
unable to transform the man into a killer whale, he is put into a sea-lion stomach,
and is told to get out as soon as he feels that the stomach has struck land four times.
The stomach then drifts back again Sk 283. He cleans a sea lion's stomach, ties up the
lower part with rope, blows it up, and ties up the other end. He opens it again, goes
in, and is blown ashore. A sculpin disengages the drifting sea-lion stomach from
kelp. He lands at night, takes the stomach of the sea lion inland, and hangs it up
M 388. In payment for his serN-ices in curing the child, he asks for a box which brings
any kind of wind wanted. Black Skin gets into it, calls for west wind, and drifts
ashore. He hangs the box on the limb of a tree Tl 150. The story Tl 230 omits this
incident.

Distantly related is the story of the seal hunter who is sent home by the Seals and
takes revenge on those who deserted him Nu 5.121.

(ill e) Asdi-wa'l Makes KillerWhales of Wood

(6 versions: Tsl.135; T35.289; N 229; Sk283; M 388; T1230. See also Ts]C4; Ts 123;
Ts 223; N 109; Tl 25; Tl 175; Sk32; Ne 5.191; Co 5.87; Nisqually; ' Lku'ngEn Hill-
Tout 7.344 ; Quin 102)

This incident belongs to the Asdi-wa'l story as well as to other
stories of deserted hunters.

After landing he meets his wife, who is waiUng. He asks for his tool box. ^^^len
the woman goes to get it, she pretends that she is going to bum it. She tells her hus-
band that only her youngest brother is kind to her. Asdi-wa'l carves a killer whale
first of cedar wood, then of other kinds of wood, finally of yellow cedar. Every time
he blackens their backs and puts lime on their bellies. Meanwhile his wife sacrifices
food, fat, and tobacco, down of birds, and red ocher. He takes the killer whales to
the water and tells them to swim, but all die, until finally those made of yellow cedar
remain alive and swim like true killer whales Ts 1.135-139. He finds his wife and her
child wailing. He asks for his wood-carving tools, and carves killer whales near a
lake. He tries alder wood, red cedar, yellow cedar. The first and the second are too
heavy. Tlie last swim well after he has anointed them with fat Ts 5.289. He car-\-es
killer whales first of red cedar, then of yellow cedar, finally of yew. The fu-st two
attempts are unsuccessful. After swimming a little they become logs again, turn
over, and drift about. The last become real killer whales N 229. [In the version
Ri 5.229 it is merely stated that the young woman and her child are crying, that
only her youngest brother pitied her, and that therefore HauL lekunas killed all the
brothers.] He finds his wife and children mourning for him. He taps on the wall
where his wife's room is and asks for his tools. He takes a child from his village along
and goes to a lake. Here another incident is introduced. He cuts a large cedar and
makes a trap for catching the lake monster Wa'sgo. He ties the child to a rope of
cedar limbs and lets it down through the crack of the split cedar. The lake begins to
boil, the sea monster takes hold of the child, and is caught between the two halves

' Paul Kane, Wanderings of an Artist among the Indians of North America (London, 1859), pp. 250
et seq.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 823

of the cedar tree. He skins it, and hides the skin in a forked tree. Then he makes
killer whales out of cedar at the end of the town. He puts fins on them, kicks them
into the water, and they become porpoises. Then he makes ten killer whales out of
hemlock wood. They are unsatisfactory, and become another kind of porpoise. He
makes ten killer whales of yew wood and paints them with white stripes and white
bellies. They catch red cod, spring salmon, and halibut. With these he is satisfied
Sk 283. He hides in a cave. At night he goes into his house and gets his tools. He
carves a raven-fin, a noisy fin, and a killer whale of spruce wood, throws them
into the water, and tells them to blow. He tries the same with hemlock wood. Next
he tries yellow cedar, and finally yew. The killer whale made of it comes up far
away, and he is satisfied M 388. The version Tl 1.50 ends with the return of the man.
He does not take revenge. In a Tlingit version it is told that NatsilAne' begins to
carve killer whales out of cottonwood bark while he is on the rock on which he waa
deserted. He shouts, but they are not transformed. He tries alder wood, hemlock,
red cedar, and finally yellow cedar. They swim out for a long distance, but are finally
transformed into wood. He makes holes in the dorsal fins, and they become alive
again Tl 230.

On the following day the brothers-in-law go hunting. Asdi-wa'l sends the killer
whales to upset their canoes. They split the canoe of the oldest brother and kill him.
They break the canoes of the others nearer to the shore, and they escape with some
difficulty Ts 1.141. He tells the killer whales to upset the canoes of his brothers-in-
law, but to save the youngest one. They do so, but two of the killer whales accom-
pany the canoe of the youngest brother and take it home safely Ts 5.289. The killer
whales break the canoes of the brothers-in-law N 229. He orders the killer whales
to kill all the people when they are out fishing. He instructs his youngest brother-in-
law to wear a feather in his hair, and he tells the killer whales to save him. After
this he gives names to the killer whales, and tells them to settle in various places
Sk 284. Go'ttca tells the killer whales to leave the lower jaw of a whale in front of
the town every morning. After having done so, they return to Go'ttca. He tells them
to take a whole whale, then ten whales, to the town. Tlie killer whales take him
back to the Sea Lion chief. The revenge is here omitted M 390. The man sends the
killer whales to upset the canoes of his brothers-in-law. After this he tells them not
to injui'e human beings any more Tl 231.

The idea that animals or canoes are carved of different kinds of
wood, untn finally the appropriate kind of wood is found, occurs in
a considerable number of stories that are not related to the group
here discussed. The other idea — namely, that an animal is made of
wood in order to take revenge on an enemy — occurs also in other
combmatious.

A story which is identical with Tl 230 is as follows: NatsAlAne'of the Tsague'dl
(Seal People) makes killer whales of red cedar, hemlock, and other kinds of wood.
They do not swim. He is successful when he uses yellow cedar. He marks them
with different designs. Some he paints with white lines from the comers of the
mouth to the back of the head. He tells them to hunt seal at the heads of bays, and
not to hurt hiiman beings. The people ask them for food. The name of this man is
the same as that of the hero of the story quoted before Tl 25.

The making of animals or canoes of various kinds of wood occurs
hi the following tales:

After the Snails have abducted a girl (see p. 749), her brothers follow her. They find
her at the bottom of a deep A'alley. In order to go down, they carve an eagle, first of
red cedar, then of spruce, and then of yellow cedar, and finally of different kinds of

824 TSIMSHIAN MYTHOLOGY [eth. ann. 31

wood — the body of red cedar, head and tail of white pine, legs and beak of yellow
cedar, and claws of mountain-goat horn. This bird carries them down, and later on
up again Ts 164. The same story occurs among the Tlingit; but in the version
recorded it is merely stated that they try various kinds of wood and also bone for
winga. They finally succeed when they use yellow cedar. By this means they fly
up to the place where their sister is Tl 17.5.

The young men who try to attack a sea monster try to make a canoe that is to with-
stand the waves. The first one they try breaks when they launch it. Tlien they try
in succession spruce, yellow cedar, and other kinds of wood, finally yew wood. This
canoe is very fast and is not destroyed by the breakers Ts 223. Master Carpenter intends
to make war on Southeast Wind. He builds a canoe on a steep place and throws it
down into the water. He tries several times. Finally he leaves the limbs on one, and
when he throws it down it does not break Sk 32.

A boy is carried away by the stars and placed over a fire. The boy's father carves
a figure first of spruce, then of hemlock, balsam fir, red cedar, yellow cedar. The
last one cries like the boy, and is substituted for him N 88. A girl is carried away
by a star. Her brothers, after several attempts, succeed in making a figure that cries
like their sister M 450.

The unsucoessful attempts are omitted in the story of the daughter
of the South Wind who married the North Wind (see p. 732), who
makes a duck of yellow cedar, which she sends to her father (Ts 123).

In a number of other stories the animals made of wood, instead of
killing the enemies, are sent out to tow them out to sea.

A Xass story which is closely related to the part of the Asdi-wa'l tale here discussed
opens with the statement that four men of different clans own each a sea-lion rock.
The GispawadwE'da steals sea lions from the rock of the man of the Wolf Clan,
who, in order to take revenge, carves sea lions of various kinds of wood. Finally he
uses red wood, which becomes a good sea lion. It is placed on the rock. \\'hen the
G'ispawadwE'da harpoons it, the sea lion tows the canoe out to sea until the land
disappears from view N 109. A man who is making a canoe is neglected by his
brothers. In order to take revenge he carves a seal of cedar wood, which he blackens
over a fire. He places it on a rock, and the brothers harpoon it. The seal tows the
canoe across the ocean, and finally is retransformed into wood Co 5.87, Nisqually.

These two stories are evidently identical, since the adventures of
the men who have been taken across the sea are in part the same (see
Dwarfs, p. 867). Evidently a Newettee story belongs to the same
group, which difi'ers only in so far as it is not stated that the seal
which takes the people across the ocean is made of wood (Ne 5.191).

Ten strong boys are successful sea-lion hunters. An old man who is envious carves
a sea lion of cedar, and tells it to kill the brothers. They harpoon the sea Hon, which
tows them out to sea. They are taken to a cave, where they find the Sea Lion families.
The chief of the Sea Lions sends them home; Lku'ngEn Hill-Tout 7.344.

Bluejay and his companions starve Grouse, who, in order to revenge himself, makes
a wooden seal, which he chars over the fii'e. The other men harpoon the seal, which
drags them across the sea Quin 102.

There are numerous other stories telling how people were towed
by animals across the ocean; but I do not enter them here, because
they probably do not belong to our group of tales (see, for instance,
Wish 75).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 825

(ill/) Asdi-wd'l Goes BacTc to Slceena River

Asdi-wS'l goes back to Skeena Ri-\'er aud finds his first, son grown up. He gives
him his bow and arrows. Asdi-wa'I goes to the lake of G'inada'°xs. He finds many
mountain goats. One day he forgets his snowshoes, and, after climbing the mountain,
i.s vmable to move. Both he and his dog are transformed into stone. His soul goes
away with his father, the bird of good luck Ts 1.143.

A fuller version of the end of Asdi-wa'l is contained in the story of
Waux (Ts 243).

The son is a very good hunter, and his father gives him all his hunting-utensils,
while he himself uses only his bow, arrows, and snowshoes. WTien Asdi-wa'l is
deserted at KsE-ma'ksEn, his uncles take the boy along. After a while the boy and
his mother search for Asdi-wa'l, but can not find him. He marries one of his mother's
cousins. His wife gives birth to twin.s. One day when he is hunting mountain goats,
the twins, who accompany him, fall down the precipice and die. At one time he
forgets hia spear, and he reaches a place on a precipice where he can not mo\'e. He
shouts down to his wife, asking her to sacrifice. She understands that she is to eat
fat. After shouting to and fro several times, Waux gets impatient, and tells her to
eat melted fat and to drink cold water, and then to lie down across an old log. She
does so, breaks apart, and is transformed into flint, while Waux himself is transformed
into stone. The misunderstanding of an order followed by a transformation occurs
also in Sk 362 I (see also K 9.447, p. 826).

37. The Blind Git-q!.a'°da (p. 246)

as versions: Ts 246; Tl 104; M 353; Kai 263; Ri 5.228; K 9.447; Chi] 35; Car^ 171;
Loucheus: Petitot 7.84; Hare Indians Petitot 7.226; Central EskBoa82 625; Cen-
tral Esk Boas' 168; Esk« 99; Esk East Greenland ;* Smith Sound Esk« 169;
A?siniboin'204; Arapaho" 286; Osage^32)

The essential part of this story, which is common to all the versions
here quoted, tells of a man who lost his eyesight and who was mal-
treated by his wife. Later on he recovers his eyesight by magical
means and takes revenge. This theme is worked out into a number
of different tales. Following is the Tsimshian version:

A blind man, his wife, and his little son, who loves his father, live on a salmon
stream. A grizzly bear appears on the opposite side of the brook. The boy holds
the bow for his father, aims the arrow, and the father shoots the grizzly bear. He
hears the grizzly bear groan, and knows that he has hit it. The woman tells him that
he missed it. She makes the boy pick up the arrow, washes it, and tells the man that
he had hit a log. The man smells the fat. Every day mother and son eat meat,
while the man is starving. The boy gives his father a little meat and tells him what
is going on. The father asks the boy to take him to a lake where a loon is crying,
who takes rubbish out of his eyes.'" By repeating this four times he restores the eye-

1 Morice, Transactions ol the Canadian Institute, iv.

2 Boas, Central Eskimo (6tli Ann. Rep. Bureau of Ethnol.).
•* Boas (Bulletin A merican Museum of Natural History, xv).

* Rink, Tales and Traditions of the Eskimo.

3 Holm (Mcdddelvr om Greenland, x, p. 31); Thalbitzer Ammassalik Eskimo (ibid, xxxix, 250).

• Krocber (Journal of American Folk-Lore, xn, 1S99). ■
" Robert H. Lewie, The Assiniboine (Anthropological Papers of the A merican Museum of Natural His-
tory, vol. rv).

8 Dorsey and Kroeber, Traditions of the Arapaho (Field Columbia?! ^[useum Anthropological Series,
vol. v). .

9 G. \. Dorsey, Traditions of the Osage (ibid., vol. viii.

'» In another connection the Sea Anemone i M 4Ss, M C49) and Sea Gull (M 679) give to a person keen
eyesight by removing blood from his eyes. See also Sk 115.

826 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

sight of the blind man. Thi.s matter liad gotten into liia eye because he had been care-
less in hunting. The woman finds the blood that had been removed from her hus-
band's eye, and thinks that he is dead. The man goes home, tells his son what has
happened, and does not allow the woman to enter. She freezes to death, and is
transformed into a hooting owl. One day when the owl fiiea over his head, he falls
down dead Ts 246. The transformation into a night owl of a woman who is left out-
side in the cold is repeated in Kai 238.

The Rivers Inlet version is similar to the Tsimshian tale.

A successful hunter cuts his game with shell knives, and blood squirts into his eye.
This makes h im blind . A bear appears on the other side of a river. The woman aims
the arrow, and the man shoots the bear. She tells him that he has missed it, but
against her orders one of her sons gives his father a piece of the meat and tells him
what has happened. The father asks the boy to take him up to the upper mountain,
where his eyesight is restored. Then he sends him home. He swims and prays to
the Loon,' who dives with him. After diving four times for a very long time, he has
recovered his eyesight. He kills his wife and his sons, except the youngest one
Ri 5.228.

After this the travels of the man are described. He marries among
the BellabeUa; and here follows the story of the deserted sea-lion
hunter (see p. 818), which in our series forms part of the Asdi-wa'l
story.

FoUowmg is a Kwakiutl version:

The children of a blind man find a salmon in the river. The father tells them to put
up a salmon trap. Mother and children eat, while the blind father is starving. The
children see a black bear on the other side of the river, point their father's arrow at it,
and he shoots the bear. He thinks he hears that his arrow strikes the bear, but the wom-
an savs he missed it. In the same way he kills a deer and mountain goats. Hetellshis
wife to eat as much tallow as she pleases and to lie down. She does so, drinks water,
and is transformed into a white stone. (See also the end of the Waux story, p. 825.)
The man goes up the river alone. He reaches a lake. The water shakes, and a loon
appears, which dives with him. When he gets out of breath, he pokes the loon.
This is repeated several times, and the loon takes him to the house of a supernatural
being, where his eyesight is restored. He returns, finds his ciuldren dead, and
restores them by sprinkling them with the water of life. He restores his wife by
sprinkling the stone with the water of life. Then he transforms her into a deer. By
sprinkling her he retransforms her, and finally makes her a "woman of the woods."
This is followed by a meeting between the blind man and his brother, the Thimder-
bird, which does not belong to our story K 9.447.

Accorduig to Swanton, the Kaigani story (Kai 263) and the Masset
story (M 353) are identical. In the Masset version it is stated that
the story orguiated among the Tlingit.

At Qaik!, a Tlingit town on Kupreanof Island, lived a man who had been a good
grizzly himter, but who in his old age had become unsuccessful. He lives alone with
his wife, who digs clams, on which they subsist. One day he tells his wife to look at
a certain place. She sees a grizzly bear there, tells her husband, who asks for his
belt, bow, and arrows. She leads him out, puts up a support for the arrow, and aims
for him. Then the man shoots the bear. She claims that he missed it. She abandons
her husband and lives on the meat of the bear. The husband creeps to a trail, and
reaches a pond. A loon cries and asks him to get on its back. The loon looks like a

' Erroneously trauslated in the original as "goose."

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 827

canoe and dives with the man. After swimming around the lake several times and
di^•in<; with the man, the latter has recovered his eyesight and is able to see all the
animals on the mountains. Then the Loon tells him to go home, and, when his wife
should cook the head of the grizzly bear, to wish that the head should bite her. He
looks into the house from outside, sees his wife cooking a grizzly-bear head, wishes
that it should bite her. She then runs out with the grizzly-bear head biting her, and
dies. He takes his bow and arrows and goes back to the town, where he gives a feast
of grizzly-bear meat. Then he recounts his adventures M 353.

In the Kaigani story the hunter is called Dji'naqode. He belonged
to the Tongass Haida (Tant Xada'-i).
The Masset story takes up an entirely new adventure.

A cormorant appears in front of the town, and the grizzly-bear hunter and the other
people throw stones at it. Nevertheless it comes ashore, gives olachen to the people,
which they distribute. Next Raven appears from the east, and asks for some olachen.
Upon being refused by the chief and by the cormorant, he transforms the people and
the cormorant into stone. Against his wish the olachen also turns into stone M 361.

The Chilcotin and Carrier versions do not enter into the events that
happen after the killing of the woman.

A blind man and his wife go hunting, ^^'henever a caribou comes in sight, the
woman directs the arrow, and the man shoots. One day when he hits a caribou, she
tells him that he missed , and runs away . The man follows the call of the Loon , marking
his trail by means of fur torn off from his mountain^oat blanket. He reaches the lake,
and pronrises the Loon his necklace for the restoration of his eyesight. The Loon tells
him to dive; and after he has dived several times, his eyesight has been restored.
He gives the Loon his necklace, which becomes the -white mark on the nech of the bird.
He goes home, kills his wife, and bums her body, together with the caribou meat.

The Carrier version is practically identical with the Chilcotin tale, except that it is
stated that the blind man was in the habit of moistening the arrow points with his
saliva, which gave them magical power. After his wife has abandoned him, he
wanders about aimlessly until he reaches the shore of a lake, where a Loon asks him
what ails him. The Loon dives with him, instructing him to hide his eyes in the down
on the back of its neck. The Loon dives, and emerges on the opposite shore of the lake.
They dive again, emerging at the place where they had first dived, and the man has
then regained his eyesight. He gii'cs the Loon his dentalium necklace as a reward Cav
171.

From the Tlingit we have only a brief note relating how the bhnd
hunter is met by another person (Tl 104).

The Loueheux and Hare versions (84, 226) are similar to those of
the Carrier and Chilcotin.

An old man and his wife have a son. Tlie old man is blind, but shoots caribou, the
wife directing the arrow. One day he kills a fat caribou. His wife says that he has
missed it, but he hears the groans of the dying animal. Later on he smells the meat
thathis wife is roasting. He goes to a lake where a Loon (white diver) dives with him.
After diving three times, the blind man has recovered his eyesight and is well. He
goes back to his wife, pretending still to be blind, and sees the caribou meat outside.
\\Tien he asks for food, his wife says there is nothing in the house; and when he asks
her for water, she gives him bad water, intending to poison him. He kills her.

There are also several versions from the Plains on record.

A good hunter who lives with his wife and child becomes blind. He teaches his wife
to shoot. One day she shoots a buffalo, but pretends to have missed it, and leaves

828 TSIMSHIAN MYTHOLOGY. [bth. ANN. SI

her husband. The man, gi-oping about, finds a lake. A bird (Mno'z) tells him that
his wife has plenty of meat. The bird tells him to dive three times in the lake-
Thus he recovers his eyesight. He kills his wife, and feeds the body to the bird.
From here the story goes on differently. He returns with his child to his people,
marries again, and lives alone with his new wife. He is killed in a fight against another
tribe, and his wife and child are captured. She is recovered by a party of Assiniboin,
Assiniboin 204.

The version recorded from the Osage has no reference to the blindness. A boy Lives
with his grandmother, ^^^leu hunting, they find a deer. The boy shoots it, but his
grandmother says that the deer has run off. Another day when the boy is out hunting,
the woman takes some of the deer meat and cooks it with beans. In the evening,
when the boy eats of it, he says the beans smell like meat. Thus the boy discovers
that his grandmother had hidden the deer, Osage 32.

On the northernmost of three streams running east lives a couple with their son
and daughter. The man loses his eyesight. The woman sees a buffalo passing. He
asks his wife to direct the arrow, and he kills the buffalo. His wife says that he has
missed it. She pretends to go with the children to pick berries. The woman and her
children live on the meat. The same is repeated. 'VMien the blind man cries, an
owl alights near him and tells him what has happened. The owl gives him its eyes.
He drags his wife and children home, pretends to be glad that they have meat, while
his wife pretends to be glad that he has recovered his eyesight, and says that she was
about to give him meat. He kills her. Here the story takes up the fate of the
children, who are deserted, and are helped in a magical way by the Wolves.
Eventually the tribe comes on a visit, and the animals who protected them kill the
father of the children, Arapaho 286.

Quite a number of Eskimo versions are on record. These are very
much alike. Eink records the Greenland version (Rink 99).

A boy catches a ground-seal, and wants its skin for his own use, while his mother
wants it too. When he refuses, his mother bewitches him; and when he cuts a line, it
snaps, hits his eyes, and makes him blind. Then follows the incident of the shooting
of a polar bear which appears at the window of the house, told in the same manner as
in our story. While the mother and the boy's sister eat of the bear meat, he is given
shellfisli. One day the sister leads him out inland, and he lies down by a lake while
she is gathering fuel. Then wild Geese appear, which brush his face with their wings
and drop excrement on his eyes. They tell him not to open his eyes until they dis-
appear. He obeys and regains his eyesight. Going back, he sees the bear skin out-
dde, a pile of bones and the bear's paws in the house. He says to his mother that he
dreams of a bear skin, the bones, and the paws, and finally she discovers that he has
regained his eyesight, and she tries to regain his good will. The boy goes catching
wiiite whales. His sister holds the line. They agree to kill their mother. One day
he induces his mother to help him. He ties a harpoon line to her body, harpoons a
large white whale, which pulls her into the water. She cries, "My ulo (woman's
knife), I cleaned away thy urine ! " She wanted to cut the line with her knife. The
mother is transformed into a narwhal. Then they repent, go inland, he kills a swan
for his sister, and later on reappears once to tell the people of their fate.

The East Greenland version recorded by Holm (169) differs, in that a grandmother,
her grandson, and her granddaughter live together. The Geese strike his face with
their wings and tell him not to open his eyes until he gets home. The tradition con-
tinues, telling how the brother and the sister fall in with people that have no anus.
The sister marries among them. This ending is the same as that found in Cumberland
Sound.

In the Smith Sound version recorded by Kroeber, a mother, her son, and her daugh-
ter live together. After he has killed the bear, he smells it. A Loon asks him to sit

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGl* 829

on its head, and canies him to its nest on a cliff. From there the Loon takes the boy
to a pond and dives with him. After they have killed the mother in the same way
as recorded in the Greenland tale, the brother and sister leave the village. They
come to a house. The boy wants water, sends his sister into the house, where she is
killed and eaten. In revenge the boy kills the inhabitants of this place. He carries
his sister's bones along, and she revives. Later on they \'isit other people, among
whom she marries, Kroeber, Smith Sound 169.

Except for the incident of the loon taking the boy to its nest,
this story agrees with the versions recorded from BafFui T-and and
Labrador. We have two versions from Cumberland Sound.

A boy loses his eyesight, and his mother starves him. WTien the bear appears in
the window of the house, the sister directs the arrow, and the boy shoots it. The
mother tells her that he missed, but the sister gives him to eat. One da^ a loon calls.
He follows it to a lake and is taken down three times. Thus he recovers his eyesight.
When he comes back, he sees the skin and cuts it up. He questions his mother, who
tells him that a passing boat left the skin. He goes white-whale hunting, and one day
asks his mother to hold the line. He harpoons a large white whale, which pulls her
into the water. She cries, ''Loiihl" (ewlently corresponding to the cry "ulo" in
Greenland). The brother and his sister repent and travel inland. They come to a
house. The boy is thirsty and sends his sister for water. AMien she bends down to
dip up water, the inhabitants of the house scratch her back with their long nails. The
boy comes in and kills the people. He takes his sister along, and they reach another
village where people li\e who have no anus, and she marries among them, Central
Esk Boas 62-5.

A second version from Cumberland Sound adds a few details, ^\'hen the loon takes
the boy down into the water, he first believes that he is sitting in a kayak; and when-
ever the loon comes up with him, he finds himself in a kayak. Later on, when the
mother is pullefl into the water, she cries, "I cleaned you. Ink!" Afterthe sister has
been scratched by the people whom they visit, he wraps her in rabbit skins and carries
her along. The people among whom the sister marries are in the habit of cutting open
the women when they are about to give birth to children (see No. 70, p. 609). He
tells them that this is not necessary. He causes them to sit down on pegs, by which
means they attain the normal human form, while a few die. Boas, Bulletin Ameri-
can Museum of Natural History, vol. xv, p. 168.

In the Labrador version (Rink 99) the loon dives with the boy, and the mother
shouts, "I nursed thee!"

It is remarkable that in all these versions, except in the stories
recorded from west Greeidand, the later incidents agree so closely.
Obviously the story of the origin of the narwhal and that of the visit
to the fabulous people inland have been associated for a long time.

Distantly related to this group is the Masset story of the blind
man who became a chief (M 677). The people maltreat him, and the
Gulls restore his eyesight by removing blood from his ej-es.

38. Local Winter ix Git-q!.\'°da (p. 246)

(8 versions: Ts 2.50; Tl 43; M 6:W; Sk 331; Chil 19; Sh 744; Kath 210!r'\Vasco 244)

In spring a man catches a spring salmon imder the ice. On his way home a snow-
storm comes up. He lifts the salmon and scolds the sky for letting snow come late
in winter. In consequence of this, snow continues to fall and the people die. One

830 TSIMSHIAN MYTHOLOGY [eth. ann. 31

day a bluejay is seen holding a cluster of ripe elderbenies. A woman and her hus-
band, the sole aurvivors, put on their snowshoes and travel down river, and find that
at some distance from the village it is summer, while black clouds continue to hang
over their own village Ts 250 .

A number of stories telling of a protracted local winter occur among
the neighboring tribes.

Some boys pull drifting seaweed out of the water on one side of the canoe and put it
in on the other. On account of this a heavy snowfall sets in, although it is summer.
A bluejay holding an elderberry in its mouth appears, and cries, "KilnA'xe!" the
name of a neighboring town. The people move, and find that it is summer there Tl 43.

Among the Skidegate the tale is inserted in the story of the feather that pulled up
the people, the story being placed on Nass River (see p. 738). Tlie people who have
obtained the hea\'enly feather go around with it. It begins to snow. Wlien they
rub the feather on the fronts of the houses, the snow disappears. It continues to
snow, and the village is almost covered. After some time a bluejay drops a ripe
elderberry through the smoke hole. They go out, and see Bill Of Heaven Sk 331.

At Yagun Inlet two women make improper remarks about food, which results in a
heavy snowfall, although it is summer. The people die of cold and starvation. One
man hears a voice saying, "I am warm." He discovers that an old mat is speaking.
He goes under the snow to a salmon stream, puts an indicator into a salmon hole, and
when a salmon appears he spears it. He hears a thrush, uncovers his face, and sees a
bird through the smoke hole holding a salmonberry. He goes down inlet and finds
that it is summer there M 630.

After Raven has lost the salmon (see p. 671), a snowstorm sets in, which covers the
whole village. One day a bird appears holding berries in its mouth. Raven digs
his way out, and finds the country all around green Chil 19.

After Coyote has finished catching salmon, a snowfall sets in and covers the whole
coimtrj'. When the supplies are nearly exhausted, he goes out of his house and sees
a snowbird carrying a ripe berry. After four birds have appeared, he puts on his
snowshoes, goes out, and finds that the farther he gets away the warmer it is Sh 7-14.

A boy makes fun of excrements, and in consequence a heavy snowfall sets in. The
people are star\'ing. The chief sees a bird carrying a strawbeiTy, and the people
discover that all aroimd it is summer. The boy is bought from his parents and put
on a piece of drifting ice. When the boy is killed, rain sets in and the snow melts
Kath 216.

A girl strikes a bird, and in consequence of this it snows for seven months.
A bird appears carrying a strawberry, and the people learn that it is summer at
other places. The girl is bought and set adrift on a piece of ice. The snow melts.
After five years the girl drifts back, but is first unable to endure the smell of people.
Gradually she becomes human again; but she continues to feel cold in summer, warm
in winter, Wish 244.

The Tsimshian story continues, telling the fates of the couple, who
made their escape.

The husband is almost starving. The woman catches trout, and gradually he
recovers. They go to Ksdal, where the man goes hunting. Tliey find a lake at
the head of the river, and in the winter a man goes there on his snowshoes. He dis-
covers smoke. In summer they go to \-isit these people. They are taken across the
water in a small canoe, and are met by four young men, who were the offspring of the
wooden duck sent by the daughter of South Wind to advise her father of her troubles
(see p. 732). The daughter of the travelers marries the eldest man, and she gives birth
to four children every spring, as ducks lay four eggs. They become a powerful tribe.

BOAS] COMPAKATIVE STUDY OF TSIMSHIAN MYTHOLOGY 831

39. The Drifting Log (p. 253)

(2 versions: Ts 253; N 102)

The Eagles and GispawadwE'da of G'itslEm^a'lon are at war. The Eagles are
defeated, and their chief escapes with his niece, going to Nass River. In spring they
go fishing olachen. The children are left to play; and the girls, who are in charge
of the princess who had come from G'itslEmsa'lon, play in a hollow log on the beach.
One night the tide rises very high, and the log floats away. The princess owns a tame
eagle that flies along. She tries to comfort the children. The parents are searching
for the girls, but are unable to find them. The eagle flies back to the A-illage, and
the parents conclude that it has come from the drifting log. The log lands on Queen
Charlotte Islands, in front of a Haida camp. The princess sends the girls to hide behind
the village, while she steps out on the beach. She is taken into the chief's house,
and the chief's son marries her. The girls are called out, and some of them maiTy.
The eagle would fly to and fro between the Haida country and Nass River. The
princess has a number of children. One day these happen to quarrel with other chil-
dren, and they are told that their mother was found on the beach. When this happens
a second time, the princess becomes sad , and decides to send her children home. Only
one daughter remains behind. The eagle guides them to Nass River. Tlieii- various
camps are described. The canoe arri\es at the grandparents' \-illage, and they tell
them what has happened to the princess and to the girls. Tlie old chief tells the
eldest boy to take his place and to go back to G'itslEmga'lon and to take reA'engo.
The young people visit the Haida country, and the Haida and Nass people become
friendly. Later on they cross the mountains to G'itslEmga'lon, attack their enemies,
and kill them. Among them they find the yoimgest sister of their mother, who had
been made captive. They rescue her Ts 253.

Children are playing in a hollow log of driftwood on a beach. They are carried out
to sea by the tide. They strike their noses until they bleed, and smear the outside
of the log with the blood. Gulls that lie on the log are glued to it by the blood. The
boys kill them and subsist on them N 102.

From here on the story does not continue as a quasi-historical clan
legend, but it takes up a number of marvelous adventures of the
children who drifted across the ocean.

The log drifts into a large whirlpool, and is pulled out by a one-legged person who
lives near by, and who is hunting seals in the whirlpool. He takes care of the boys.
His neighbor. Hard Instep, envies him. The boys are homesick, and are sent to look
for One Leg's canoe, which they can not find because it looks like a rotten log.
Finally he uncovers it, and it proves to be a self-moving canoe with a monster head at
each end. These heads eat whatever crosses the bow or the stern of the canoe. The
boys feed each end with five seals, and the canoe takes them home N 104.

Persons who consist of one side of a body only, occur in quite a
number of tales.

In the Tlingit story of the four brothers it is said that the brothers reach the end
of the world, where they meet a large man with but one leg, who is spearing salmon.
When he is through, he puts the salmon on two strings, which he carries in his mouth.
Then follows the story of the theft of the salmon-harpoon (see p. 606) Tl 22, Tl 101.

According to the Haida, Master Hopper, or He Who Jumps About On One Leg,
has only one side to his body, Sk Swanton 2.30, Sk 267.

The Bellacoola tell of a man called Qasa'na, who consists of only one side of the body,
and who marries a wife carved of wood (see p. 745) BC 5.256. The Chippewayan also
tell of a monster of similar kind 7.303.

The whii-lpool at the edge of the world occurs also in Tlingit
mythology.

832 TSIMSHIAN MYTHOLOGY [eth. ann. 31

It ia said that the earth is square, the corners pointing to the four points of the
compass. At the north end is a hole through wliich the sea rushes down during ebb
tide, while it returns during flood tide Tl 5.320. The TslBtsla'ut describe a rock
in the middle of the sea, which is covered by a Ud which is opened twice a day. WTien
it is opened, the waters rush down, and there is a whirlpool. A chief who drifts out
to this rock saves himself by tying his canoe to an o-\'erhanging free T.sts 259.

The Comox tell of the navel of the ocean, an enormous whirlpool in which the fire-
drill used to be at the beginning of the world Co 5.80.

The incident of the feeding of the self-moving canoe occurs in
many other connections. Among the Tsimshian it is almost always
a canoe with the head of the monster Was (see p. 465), while among
other northern tribes it is often a grizzly-bear canoe (Tl 255) or a
canoe propelled by its decoration.

One of six brothers is helpsd by a mountain being to become a great hunter. He
is sent home in a grizzly-bear canoe, the load of which is to be used for feeding the
canoe. When the canoe is hungry, it looks back. When it is taken ashore, it is
transformed into stone. Wherever the canoe turns to be fed, the river has a tiu'n
Tl 359.

The Lillooet tell of a self-moving canoe with an eagle's head at the stem, another
at the stern. These had to be fed Lil 321.

A canoe that appears first like a log, paddles by means of its
carved bow, and is fed, is mentioned in Sk 244. The Jellyfish's
canoe is described as being pulled along with great swiftness by its
tentacles (Sk 256) .

The canoe that bites and kills grizzly bears occms in the story of
GunaxnesEmg-ad Ts 1.159. Among the southern tribes the place of
the eating canoe is taken by the self-moving canoe (Ne 9.279), which
sometimes has the form of a double-headed serpent (H 5.238, Ne 5. 184,
Ne 5.175, K 5.167; K 5.135). It is also called "Raven's Folding
Canoe" (K 5.167).

40. The Story of Asdi'lda and Omen (p. 260)

(4 versions: Ta2C0; Kai 5.310; Sk 316;' Sk Swanton 2,92)

This story is the tradition of the Haida Eagle family, one branch
of which settled among the Tsimshian. P^or this reason I begin the
summary with the Haida versions.

Ten youths go fishing salmon. One of them is left to watch the canoe. \\Tien look-
ing down, his cormorant hat drops into the water. He strikes the water and scolds it.
The men make a fire. A large frog approaches. They throw it away. WTien it
comes back, they throw it into the fire. It becomes red-hot, and finally bursts and
scatters the fire. Tlie same happens four times. When going back, they see a red
person — the frog which they had thrown into the fire — who predicts that they will all
die, and that the last one will tell their story. They die when passing various points
of land. On the following day the reflection of a fire is seen on the mountains:. The
people scold the frog. On the sixth day fire is seen over the water, and the town is
burned. A girl is hidden in a cellar, and remains unharmed. Tlie frog appears
in the shape of an old woman wearing an enormous hat painted with frogs, and sings
a mourning-song. She moves her finger around and takes the scent of the girl whom
she calls forth. This version is a fragment. It is merely told that the gud meets two
men swimming in a pond. One of these is the White Goose, who takes the girl up
into the sky Kai 5.310.

' A Masset version.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 833

The sons of the chief of Dji'gua fish charr with noosea. Their fishing-ground is
near New Kloo. The cormorant hat of one of them falls into the water. He is
angry, strikes the water, and scolds it. They make a fire on shore to roast the fish.
A frog appears, whose skin looks like copper. Tliey put it into the fire, where it
bursts and scatters the wood. This is repeated several times. AMien going down
the river, a person appears on shore and tells them they will die as they pass certain
points, and that the last one will tell their story and then die. 'When the children in
Dji'gua are plajdng, a woman with a large belly appears. They strike her. It
sounds like a drum. Next a woman appears carrying a child, who predicts the end
of the town. The people go halibut fishing, and only a part are successful. The
water begins to bum, cinders fall down. There are other portents of evil. The sky
becomes red, and Djila'qons causes the town to be burned. A woman who is hidden
in a cellar is saved. Djila'qons appears carrying a cane decorated with frog and
cormorant and wearing a frog hat, and sings a mourning-song. The young woman
comes out of her cellar, takes up some coppers, and starts traveling. A man from the
Tsimshian country meets her and takes her along Sk 310.

Another version which is added at this place continues that when she is married in
the Tsimshian country, her high rank is discovered when a dogfish tattooing is seen
on her back. Some of her children later on go back because they are taunted with
being Haida slaves, Sk S wanton 2.94.

The Tsimshian tale is also located in the town of Dzi'gwa, the
Tsimshian pronunciation of Dji'gwa.

A prince and his three friends go out fishing. His cormorant hat falls into the
water, so that he can not spear the fish. He tears up his hat and throws it away.
The steersman fishes it out of the water again. They start a fire. The frog leaps on
their cooked fish, and they throw it into the fire. It jumps out again, but they
put it back, and it is killed. One of the young men throws it into the bushes.
When they go home, a young woman with blackened face appears on the beach
and asks to be taken along. One of the young men jumps ashore, tries to
embrace her, but only a frog leaps away. This happens four times. The last time
they refuse to go ashore. Then she fells them that they will die as they pass various
points of land; that the last one will tell the story and then die. The people move
away. An old woman of the tribe dreams that the -v-illage is destroyed by fire. She
tells the chief to hide his daughter in a cellar which is lined with coppers and valuable
skins. Fire falls from the sky and burns the village. After everj-thing has been
burned, an old woman appears, singing a mourning-song. Another woman appears,
carrying a cane on which is carved a frog and an eagle, and wearing a hat painted
green. She is the mother of the frog that had been burned. The girl learns the songs
and begins to travel. On her way she sees a glittering garment and a supernatural
halibut, which therefore are mentioned in her mourning-song. She finds a fire
burning at the foot of a cedar tree, and sits down. The daughter of a chief had been
burned here; and when the parents come to wail, they adopt her as their daughter
come back. The next summer the young people go in their canoes to pick straw-
berries. The young woman is left alone in the canoe, which drifts away and lands
at Metlakahtla. There she marries the prince of the G'id-wul-gadz. She has five
children. One day she is taunted with being a Haida slave. The children take the
names and emblems of their maternal uncle. Tlie children are sent back to Queen
Charlotte Islands. Two sons and one daughter remain with their mother Ts 260.

The incident of the prediction of death, telling that the members
of a crew shall fall dead one after another and that the last one shall
tell the news and shall then die, occurs also in other connections. In
50633°— 31 ETH— 16 53

834 TSIMSHIAN MYTHOLOGY [bth. ann. 31

a short Skidegate tale a girl tells of her imprisonment in a cave and
of the method of her escape. Then she dies Sk 327. A naked man
painted red all over announces this fate to some fishermen in Tl 144.
The same story is told, with slight variation, in Kai 253.

41. Explanation of the Beaver Hat (p. 270)

This is the clan story of a group of Tsimshian Eagles who escaped
from Alaska after a war with the Ravens. It tells briefly of their
adventures and of the origin of their crests

The cause of the war is the jealousy of a young man who kills his wife. Her brother
disguises himself, pretends to be the wife who has returned, and during the night
cuts off the head of his brother-in-law. A battle ensues, and the relatives of the
young man have to flee. On their trip they lose their coppers and an Eagle carving,
which they used as anchors. They destroy a monster halibut which had killed some
of them. They meet a beaver with copper eyes, copper ears, copper teeth, and copper
claws, which they kill Ts 270.

42. The Water-Being who Married the Princess (p. 272)

A number of girls go out in a canoe. ^Vhen they cross a sandbar, a mass of foam
strikes the canoe, and the princess disappears from among the girls. A shaman dis-
covers that she had been married by a supernatural being, and her uncle sacrifices to
him. The Mouse AA'oman tells her in the usual way where she is. She has a son,
whom the father of the supernatural being pulls in order to make him grow quickly.
The princess also gives birth to a daughter, and the supernatural being invites in all
the supernatural beings of the rocks, and asks them to spare the people. Finally the
princess and her children are sent back. The son of the princess invites all the super-
natural beings. In order to prepare for the feast, all the Tsimshian tribes have to
give him presents. He builds houses for his feast, and sends out his final invitations.
The supernatural beings do not come because one of them had been forgotten. AMien
he is called, they all appear.

The rest of the story has been discussed in connection with Raven's
feast (see pp. 718, 847).

43. The Story of Part-Summer (p. 278)

The beginning of this story will be found discussed on p. 835. It
is identical with the introduction to the story of GunaxnesEmgu'd.
The second part of the story deals with the rescue of the woman and
the fate of the Bears. It is related to BC 111.

The male Bears go fishing. ^Vhen one of them does not come back, the others say
that his fishing-line broke because he used common bushes in place of cranberry
bushes. This means that the Bear has been killed. The female Bears go out; and
when one of them does not return, they say that her tump-line tore, which means that
she has been killed. In the fall the chief invites the whole tribe in, and asks them in
what dens they intend to sleep in winter. Each mentions the name of a place. The
young woman objects to all the dens mentioned by her husband, because they are
too easily found by her younger brother's dogs, Red and Spots. The chief then
inquires how many mats her four brothers have. She says sixty for the eldest, forty
for the second,' twenty for the third, five for the youngest. 'Whenever she mentions
these numbers, the same number of Bears hang their heads, meaning that they will

BOAS] COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 835

be killed. The mats mean the period of purification for each brother. Among the
Bears to be killed by the youngest brother is also the young woman's husband. The
chief instructa the Bears to gather food, and to go into their dens when they hear the
thunder rolling. The brothers go hunting, and the dogs of the youngest one find
the den of the Bear who married the young woman. The man can not go up. His sister
sees him and throws down a snowball. The youth finally succeeds in climbing the
mountain, and recognizes his sister. The woman gives birth to two children, which
she gives to her brother and comes out. She asks him to kill the Bear by means of a
smudge. She sings a song and teaches her brother the Bear taboos. She is taken
home with her cubs. 'WTien these grow up, they go hunting. They call clouds
the smoke of their Bear grandfather. One day while they are romping in the houBe,
they fall against the back of their grandmother, who scolds them. They run back
to the Bears, but give food from time to time to their uncle Ts 279.

44. Explanation of the Abalone Bow (p. 284)

This is the story of a chief who finds a hve abalone bow, which
becomes his crest Ts 284.

45. Story of Gunaxnesemg'a'd (p. 285)

This story consists of four parts:
I. The girl who is taken away by the Bear whom she scolded.
II. The marriage of the girl with the lake-being.

III. The woman carried away by the Killer Whales.

IV. The origin of the crests of the Raven Clan.

We have two full versions from the TsimshJan, and one from Skide-
gate. Only one of the Tsimshian tales contains the fourth element,
which I recorded in 1888, however, as a separate story (Ts 5.294). In
Masset and among the Thngit, parts I and III have been recorded
separately. The first part appears as the beginnmg of tales based on
the marriage of a girl to a Bear — either Black Bear or Grizzly Bear.
We have tliis form in the Tsimshian story of Part Summer, the Tluigit
tale of the origin of copper {Tld), a Bellacoola story, and in a Shu-
swap version. The analogy with the Snail story (p. 749) and others
of a similar type shows that the return of the young woman to her
parents, vnth or without her children, would be a complete story.

The connection between the first and the second parts of the story
is made bj^ means of the incident telling how the young woman came
to marry the lake-being. In the Tlingit, Skidegate, and Masset ver-
sions, the Obstacle myth is furthermore uitroduced as a connecting
hnk. The second jxirt of the story would be complete in itself if the
lake-being had abducted the girl.

In all the versions there is a distinct break between the return of
the woman and the incidents relating to the story of the young
woman carried away by the Killer Whales and rescued by her hus-
band. This lack of connection is also brought out clearly by the fact
that among the Tlingit and Masset the two stories are told sepa-
rately. The distribution of the story of the woman carried away by

836 TSIMSHIAN MYTHOLOGY [eth. ann. 31

the Killer Whales is peculiar. Among the tribe of Rivers Inlet it
appears appended to the Wa'walis story, the beginning of which is
related to the opening passage of the Gau'o tale (see p. 848). It has
not been collected among the Bcllacoola and the Kwakiutl, but it
has been found among the Seshelt and Nanaimo. The agreement in
form of these two versions with the Tsimshian version is so great,
that I suspect here a recent introduction. Certain elements of the
tale occur in the intervenmg territory, but in entirely new combina-
tions. We find them in the Transformer cycle and in the stories
relating to the origin of salmon. It is interesting to note that in the
Masset version the Obstacle m}^!! is introduced here a second time.
The Tlingit tale Tld is highly modified.

(a) The Girl who is Taken iy the Bear

(10 veraions: Ts 278; Ts 1.147; Ts 5.294; Tl 4.271; T16 126, T\d 252; M6 500; Sk5

336; BC 111; Ri 5.226") [cited respectively Ts, Ts 1, Ts 5, Tl 4, T16, Tld, Ub, Sk6,

BC, Ri 5])

According to Ts 1, the story belongs to the G'idzExla'°l, and occurred at KsdiU.
Ts 4 places the occuiTence at Metlakahtla, and calls the hero Yehiixlane. Tib intro-
duces the story in the Raven legend, and tells it as happening in the village of Gau'o,
which is called Gltli'kc. Tic calls the hero GAmna'tck !t. M 495 places the second
part of the sttiry at Siiis, and calls the hero Nanasimgit. The first part is placed at
Sqlelu' M6. Ri 5 places the story in Tsakwa'lo, and calls the girl La'lxemil. Tlie
related story Ts 278 is placed at GitslEmga'lon.

A chief has four sons and one daughter Ts. The parents and uncle will not allow
"the princess to marry M6. The people are drying salmon and berries; one day ten
girls go berry -picking Ts 1 [a princess goes ben-y-picking with companions Ts 5, TW,
Tl 4; goes digging clover roots BC']. The princess steps on bear dung Ts, Ts 1, Ts 5,
T14, M6, BC, Ri 5 [grizzly-bear dung T16, Tlrf, Skfc]. She scolds the BearTs, Ts 1, Tld,
BC, Ri 5 [scolds the bear dung Ts 5, Tl 4; scolds the bear dung twice Mb]. After ber-
rying, the boxes are tied up, and they go home Ts 1. The carrying-strap breaks, and
the berries are scattered Ts, Ts 1, Ts 5, Tld, Sk6, Mft [she drops her basket Tl 4; upsets
basketfourtimesSkft]. Her companions leave her Ts, TW[oneby oneMft; thefirsttime
three, then two, then two more, then one; the last one she sends home Ts 1; the fourth
time she sends the girls home Ts 5; is deserted by her companions Tl 4; her father's
slave remains longest, but finally goes homo Mb]. ['When alone, she loses the trail
and goes to sleep Tl 4; the Bears cause the carrying-straps to break Ts 5, M6.] Two
young men appear Ts, Ts 1, Ts 5, SkJ, Mb. They offer to carry her basket Ts [box
Ts 1; promise to take her home Ts 5; take her to Bear town M6; invite her to go
along, saying, "Inland are berries" Skfi].

The Tlingit, Bellacoola, and Rivers Inlet tales introduce one man only. One
man [who is whirling a stick Tld] takes her ofi T16; offers to show her the way
Tl 4; good-looking youth approaches her BC; man named G-a'l^Em, wearing Bear
blanket, approaches her and takes her home Ri 5. [They pass under two logs which
are really mountains Tld.] Her brothers look for her in vain, observe taboos for two
months, and stay in solitude; if they had retiu-ned too soon, they would have lost their
senses Ts 5 [peoi)lo think she has been killed by bears TI6]. She is taken to a town Ts 1
[house Ts 5, a house with painting in middle of town Ski, a bear's den Tl 4]. She sees
that it is not her father's town Ts 1. She is left outside. The father of the young Bears
asks them whether they have brought her Ts, Ts 1. Two young women lead her into
the house Ts 1. [She sees two old Bears, who then appear as husband and wife; they

' This story is also briefly referred to in Albert P. Niblack, The Coast Indians of Southern Alaslia and
Northern British Columbia (Report of the U. S. National Museum jor 1888, Washington, 1S90, explanation
of Plate XLIX).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 837

say that she has been taken away because she made fun of them. The story continues
here, telling of the killing of the Bears. For this reason women speak kindly of the
hear, and ask it not to take them Tl 4.] The Mouse Woman asks the girl to throw her
ear-ornaments into the fire Ts, Ts 1 [in the winter the Mouse Woman asks her to sacri-
fice her ear-ornaments, and tells her that Bear is very jealous Ts .5; a woman half rock
sits in the corner of the house Sk6; woman has pitch running all over her arms, and
is stuck to the ground by the pitch Mi]. Sha ad\'iscs her not to eat of the first salmon
and first berries. The former is the stomach of dead men; the latter, decomposed,
flesh and eyes Ts. [Rock Woman ad\'ises her to eat only the shadow of food, not to
eat the black round things that would make her half rock, to eat only cranberries
and drink only water Sk6.]

The girl wears bracelets, pretends they are human excrements Ts 1. [Rock Womani
advises her to cover her excrement deep in ground. She puts copper bracelets and
copper wire down on surface Sk6. Pitch Woman advises her to hide excrement and
put bracelets on top M6. When asked by Bear to defecate, she puts down copper pins
from her hair and deceives the Bear four times Ri 5. She tears off small coppers from
her neck-ornament and drops these unobserved; then Bear strikes the small of her
back, compelling her to defecate BC] The Bear shouts when he sees the copper Sk6
[surprised at copper M6; the Bear people watch her cover up her tracks; she wears
dentalium shells around her neck, which she drops on her tracks T16]. The eldest
Grizzly Bear marries her Ts 1. The male Bears get salmon Ts, Ts 1, Ts 5, T15, Sk6,
Ri 5 [at midnight M6]; females pick berries Ts [women gather firewood Ts 1, T16,
Ski, Ri 5].

Here follows the incident of the dry wood that does not burn well
(9 versions: Ts 1.153; Ts 5.295; T1& 127; T\d253; M&501; SB 336;
Ri 5.226; — Kai 255; Lil 310).

Woman is sent to gather firewood and takes dry wood Ts 1, Ts 5, Ri 5 [can not start
fire with dry wood Tib]. The Bears, on returning, shake their fur over the fire and
extinguish it Ts 1, Ts 5, Mb, Ski, Ri 5. She is ashamed because her fire goes out Ts 1.
When the husband scolds her Ts 5, Ri 5, the Mouse Woman advises her to take drift-
wood Ts 1, Ts 5 [old woman tells her that she has come into her present stat-e because
she used dry wood, that driftwood will burn T16, M6; woman half rock advises her to
take knots Sk6; Pitch Woman tells her to get driftwood and light it with dry wood
M6; Bear gets wet wood and strikes fire, which is not extinguished Ri 5]. For this
reason it is known that driftwood burns Ts 1. She gets driftwood; and when the Bears
shake their blankets over the fire, it does not go out Mb, Skb, Ri .5. [Tlie Grizzly Bear
people go after salmon. Her husband gets wet wood. She gathers dry wood, which
goes out when the coats are shaken over it Tlrf.] [The Bears roast the salmon and
eat them when only the skin is cooked; she eats only hemes, no half-raw salmon
Mb.] [Wlien the Bear takes her home, he asks her to gather brushwood for their bed;
she brings hemlock branches, which he throws away and asks her to gather devil's-
club BC]

A woman who is taken by Land Otters builds a fire of dry wood. It goes out when
the people shake the water off their skins, and they scratch her. A woman rooted to
the floor tells her to use wet wood Kai 255. Glacier, who has married the daughter of
Chinook Wind, sends his serv-ant Water Ousel to get wet firewood, because the fire of
dry wood is too hot Lil 310.

The stories Ts (see p. 834), BC, Ri 5, continue differently, and tell of
the events that happen to the woman, who continues to hve among
the Bears. Remotely connected with this are the Cliilcotin, Shiiswap,
and Thompson stories (Chil 19, Sh 715, Ntl Teit 2.72). In the pre-
ceduig parts of the tale, BC and Ri occupy evidently an exceptional

838 TSIMSHIAN MYTHOLOGY [bth.ann. 31

position. The incident of tiic wet wood is replaced in BC by selec-
tion of pecidiar material for a bed. For the copper bracelets other
copper ornaments are substituted.

The woman who was taken in summer becomes homesick in the fall Ts 1. The
Mouse Woman tells her that her home is near by, and points out the trail Ts 1, Ts 5
[the helpful woman tells her how to escape M6, Ski; after her dentalia are nearly gone,
the old woman advises her how to escape T16]. [The Mouse Woman (see p. 752)
tells her that she is among the Grizzly Bears, and shows her the way to her father's
home Tlrf.] She tells her about Dzaga-di-la'" Ts 1, Ts 5. She is always watched by
two Bear girls Ts 1 [her sister-in-law Ts 5, one man M6]. WTien gathering wood, she
pretends to tie a bundle on the back of her companion, and ties each to a stump Ts 1,
Ts 5 [she ties big bundle on the back of the watchman Mi]. They call the men Ts 5,
and the Bears pursue her [T16, TW, M6, Ski, introduce here the Obstacle myth; inMft
Snowbirds help the Bears and pursue her; in Ski the Wolves join the Grizzly Beais
in their pursuit.]

(&) Marriage of the Girl with the Lake-Being
(6 versions: Ts 1.157; Ts 5.295; T16 127; TW254; M6 505; Sk5 337)

She reaches a lake, on which Dzaga-di-la'" stays in his canoe Ts 1, Ts 5 [called Saga-
dila"o Ski, man fishing halibut Tli; a canoe wearing a dance hat Tlrf]. He is look-
ing down into the water Ts 5. She asks him to save her, and offers first her father's
property, then herself Ts 1, Ts 5, Mi [ten coppers Ski; he asks her to become his
wife Tli].

The woman who offers to marry the man who rescues her occurs also in other com-
binations. A girl who goes to marry Hawk has to pass over a fish dam. Bald-
Headed Eagle will not let her pass. She addresses him as "man," "friend." When
she calls him "husband," he gives way and takes her home Lil 318. The same
story, with the substitution of Golden Eagle for Hawk, and terms of relationship
for "man" and "friend, " is found U 243. In Ntl Teit 3.345 it is the hawk Ra'tarat,
the same as in Lillooet, who is referred to. She addresses the Bald-Headed Eagle as
"uncle," "brother," etc.

The same incident occurs in Sh 685. A Seal woman who has taken Eagle's claws
and Raven's teeth offers to return them if the messenger will address her as wife
Wish 77. A boy engages himself to marry a helper's daughter Chin 32.

The story continues with the woman's rescue from the Bears:

Then he hits the canoe with his club. It moves by itself, and he takes her aboard
Ts 1, Ski [he puts the club into water and the canoe moves Ts 5; he goes ashore, takes
her aboard Tli, Mi]; [he goes back and continues to fish with a float at the end of his
line Tli]. Immediately the Bears appear and demand their wife Ts 1, Ts 5, Tli.
The man looks into the water Ts 1. He is sealing Ts 1, Mi. The Bears jump into
the water to attack him. He strikes the edge of the canoe, which bites off the heads
of the pursuers Ts 1, Ski [he throws the club into the water, which kills the Bears Ts 5,
Tli, Mi, saying that his father belongs to the GinAxcAmgS'tk, and that therefore he
does not fear the Bears' Tli]; [the woman is asked to hold her head down while the
club is killing the Bears Mi]. He asks the woman to louse him; she sees that his lice
are frogs, and, being afraid to bite them, she bites her nails Ts 1, Ski [he asks her again
to hold down her head, and first a snake, then a frog, passes around her waist; the
man proves to be XA'iiLldau, a being similar to a sea anemone; when she is afraid,
he reminds her that she had promised to marry him Mi]. Dzaea-di-la'"'s house is at
the bottom of the lake Ts 1 [she was underground, but she thought that she was in a
house because she was out of her head Tli]. When he goes fishing, his canoe goes
down into the lake and reappears in the sea Ts 5.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 839

The man says he has another wife on the other side of the house T16. He gives all
the seals to his first wife, the Wolverene Woman Ts 1, Ts 5 [La'^al-djat Sk6, Finger-
Nail Woman Mb]. Wolverene Woman says the new wife shall be her sister Ts 5 [she
is pleased with the new wife Mb]. The woman is warned not to look when the first
wife eats Ts 1, Ts 5, T16, M6, Sk6 [when he goes home from fishing, he sits down on
top of the house with his new wife, who asks him to tell her all he knows; he says his
first wife is the Clam, and whoever looks at her wliile she is eating falls into the water
in which she sits and drifts away Tib]. The woman looks secretly at the other wife,
and sees her bolting whole seals Ts 1 , Ts 5 [sucking the seals out and spitting out the
bones Mb, Sk6]. As soon as looked at, she chokes Ts 1, Sk6 [she feels when she is
being looked at Ts 5]. Then the old wife bites through her neck Ts 1, Ts 5 [kills her
Sk5; scratches her to pieces M6; when she looks at the Clam through a hole in her
blanket, the Clam shoots out water, which drowns her T16]. The man feels that his
wife is dead Ts 1. When he asks her, she says that the other wife is asleep; sparks fly
out of Wolverene's mouth and eyes when she is asleep Ts 5. He cuts off Wolverene's
head Ts 1 [sends his club t<3 bite through her neck Ts 5; kills her Sk6; he enters a
red-cod skin, clubs his wife, and cuts her in two Mi; kills the Clam by breaking its
shell T\b]. The parts of the body come together until he puts poison on Ts 1, Ts 5
[until he puts a grindstone in, on which the parts of the body grind themselves to
pieces M6, Sk6], He takes out the heart of Wolverene and swings it [foiu- times
Ts 5] over his second wife and revives her Ts 1 , Ts 5. [She is restored to life by putting
eagle feathers on the hody , therefore eagle feathers are vsed in dances Tib. He wakes her
Sk6, spits medicine on her to re\'ive her M5.] They bury the body of Wolverene.
Her nine brothers come to visit him, bringing meat Ts 1 [her children come to visit
their mother Ts 5]. They find the body Ts 1, Ts 5, and take it back Ts 5. The man
and his young wife escape in their canoe Ts 1 , Ts 5.

The Tlingit version Tlrf distorts this incident. The canoe belongs to the Sun's
sons, whose \v\ie is a cannibal. They destroy her and many this woman. They chop
up the cannibal woman and throw her body down. It falls on a Tsimshian town.
Therefore there are many cannibals among the Tsimshian. This version bears clear
evidence of the effect of disintegration. The remark of the narrator that "she was
out of her head " illustrates this.

A boy is born Ts 1, Ts 5, Skfe, who receives the name Gunaxne'sEmg'a'd Ts 5.
His father washes him and pulls him, so that he grows quickly Ts 5, Sk6. The woman
longs for her parents Ts 1 [the youth longs to see his grandfather Ts 5]. The man gives
her his copper canoo and otter club, instructs her to give the boy de\'irs-club and to
nam? him GunaxnesEmga'd Ts 1 [the father gives him Ms copper canoe, club, bows
and arrows, a harpoon, skins, and sling-stones Ts 5; he makes a small canoe and club
for him; the club, when thrown into the water, picks up small fish with its teeth for
its master Sk5]. He tells her that her parents live near by T15. The canoe is loaded,
and the load pressed down to a small compass Ts 5. He sends her home Ts I. — She
returns to Q!ad6' Ski; he takes her on a -lisit to her father Mi; after the canoe is
loaded, she goes home with her husband; the canoe is a Brown Bear that must be
fed Tli. — They have a child. They load the father's grizzly-bear canoe, which can
hear and is fed as they go along Tlrf.

The version Ts 5 introduces here the story of Tsauda and Ha'lus
(p. 855), which, according to Mr. Tate, is a Wolf Clan story. Ha'lus
is said to accompany GunaxnesEmg'a'd, who takes Tsauda's place.

The Masset story ends here with their return, and the statement
that the new wife does not eat so much as the old one M&.

The woman hides the canoe behind the town Ts 1 [puts it on a dry place under a
tree Tli 129]. She finds her father and mother dead Ts 1 [the parents think she has
died Tli]. Her imcles refuse to admit her, except the youngest one. Her son is
made fun of because he eats deWl's-club all the time and soils the house Ts 1 [when

840 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

she returns, she looks filthy, her clothing ragged, although she herself thought that
she was beautiful; she smells of the beach; her husband does not enter with her; a
boy is born in her parents' house; he is a good shot T16].

Her brother meets her, reports her arrival, but is not believed. AVhen the people
go out, the husbands of the young woman are invisible to them. They appear like
moonlight or like sunbeams. ^Vhen they enter, they seem to step out of a fog. Here
follows the story of the faithles.sness of the wife (husband) of the supernatural beings
(see p. 780) and their departure. In punishment the Sun's sons send poverty to
their -a-ife and her children. One of the children eventually finds the canoe of his
father, which is copper, and by means of which he becomes rich Tlrf.

The version T1& tells of the boy's visit to his father, who gives him
his gifts. This becomes necessary, because the boy was not born
when his mother returned to her father's house. The form recalls
the tale of visits across the sea and the invitations tendered by
supernatural beings to people in distress.

The boy goes out with his friends, shoots a cormorant, which induces them to follow
it out to sea. It becomes foggy; they fasten the canoe to a snag, and some one calls
the boy to his father's house. He loses consciousness, and finds himself in a beautiful
house on the mainland. Hia father names him CAmgige'tk. The boy is surprised
that the father never inquires for his mother. He gives him abalone shells, sharks'
teeth, and a club, which, when put down, will fight for him and kill ammals. The
door of the house opens, and he is back in his canoe. He tells his friends who inquire
that he has been on top of the snag. He reaches home. Only his mother knows what
has happened T16. The boy has four friends Ts I.

The other versions continue as follows: The people are starving, and he goes hunt-
ing with them ; Ms mother gives him the otter club, bow and arrows; he kills seals and
fills a canoe ; when he comes back, the people make f im of his mother because they do
not believe that her son has been successful ; he retui'ns, relieves the people ; his mother
gives a potlatch and names her son Ts 1. He elopes with his uncle's daughter
Ts 1 [marries his uncle's daughter Ski]. He makes copper plate out of his canoe,
which he uses as marriage gifts Ts 1 [in T16 he obtains much food during a famine;
then follows a story of the Giant Crab].

(13 versions: Ts 1.171; Ts 4.275; Ts 5.299; Tla 26; Tic 215; Ma 495; Ska 245; Sk6
338; Hai 6.7-1; BC 5.259; Ri MS; Na 5.55; Se 52)

A white sea otter appears in front of the village Ts 1, Sk5 [Metlakahtla Ts 4, Ts 5;
at Masset Ska; between two towns Ma; ' a sea otter appears near Metlakahtla Hai 6].
The youth's mothsr-in-law asks him to shoot it Ts 1 [wife Hai 6] in tip of tail Ma,
Sk6, Hai 6. He hits the sea otter in the tip of the tail Ska,- Se [he goes with four
friends and kills it Ts 1]; [Wa'waUs spears a sea otter Ri MS]. There is some blood
at the tip of the tail Ts 4 [a drop of blood on the skin Ts 1; husband tells his
wife not to let blood soil it when skinning it Sk6; he skins it Ska; he skins it, there
is blood on the fur Ri MS; the mother-in-law skins it Ma]. [A harpooneer invites
friends to a seal least Na 5.] The woman washes the skin, which drifts seaward;
she follows it into deep water Ts 1, Ts 4, Ts 5, Mo, Ska, Sk6, Hai 6 [he gives her
several skins to wash, because they are bloody; she carries the skins on a rope Ri MS;
GAmna'tckli gives his wife skin and meat of seal to wash, the meat drifts out to sea

1 The introduction to the story tells of a boy banished with his grandmother, who becomes successful
and marries liis imcle's daughter.

2 This is part of the story He Who Gets Supernatural Power From His Little Finger. The beginning is
not related to the tale here discussed.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 841

Tic; Wa'walis asks his wife to wash seal intestines liC 5; the woman washes dishea
and a seal skin N.a 5; the hunter's wife washes the sea-otter skin Se; she urinates on the
beach and the sldns drift away Ri MS]. Two Killer ^Vhales take her out to sea, she
sits at the base of the dorsal tin Ts 1 [Gileksets'a'ntk carries her away, she holds on
to his dorsal fin Ts 5; Killer \\Tiale carries her away on his back Ts 4, Ri MS, Na 5; for
Scannah-cah-wink-a-dass, Hai 6; between his lias Ska; between two dorsal fins of
Killer WTiale Sk6; one Killer Whale on each side Ma; Killer Wliale takes white skin
along Ma; skin transformed into Killer Whale Se; Killer WTiales take her into canoe
Tic; many other whales appear Sku, Se]. She shouts whenever the Killer \Miale rises
Ts 1 [the husband pursues the Killer Whales in vain; they dive and he returns Ma,
Ska, Ski; Wa'walis is told that his wife is being taken away Ri MS].

Quite unrelated is the introduction to a parallel Tlingit tale.

A man and his wife go to the head of a bay where Killer Whales always go ; they see
a camp-fire on shore; when near by, the man jumps into the water and urinates; the
Killer Whales are encamped there; their chief feels the people looking at them, and
tliey swim away; the man and his wife go ashore, find provisions in the camp, and
begin to cook; then the woman sees a black canoe coming, and wants to invite the
travelers; when the canoe approaches, it seems to her too black; it Ls a Killer Whale
carried by other Killer Whales; they seize the woman, who is hiding behind her
husband, and carry her away because the man had taken their provisions; when they
rise, there are many Killer '\^^lales; the man pursues them, paddling alongshore Tla.

From here on tliis story continues like the others.

The young man pursues the Killer Whales with iour fiiends Ts 1 [with friends Na 5].
He takes poison along Ts 1 [he prepares his canoe and pursues the Whale with many
slaves Ts 5; he prepares slowly, washes with devil's-club, puts eagle down on his
head, paints his face, takes along tobacco and poison Ts 4; returned to Metlakahtla,
he puts various kinds of poison into his box; he takes along cedar-twig rope, drill,
and whetstone Sk6; collects various kinds of poison, hair-combings, whetstone Ma;
paints his face black, white, and red, puts eagle down on his head Se; takes red and
black paint Tic]. [He goes to see a shaman, who tells him that Killer ^Miales have
taken her Hai 6; old man says Supernatural Being Always In The Cradle took the
woman; the shaman gives him canoe, cedar-Umb rope, tobacco, and tallow Ska; he
goes with Marten and Swallow — Marten to scent the trail. Swallow to watch from
above; shaman instructs them to look for a canoe Hai 6; they bum canoe bottom
before starting; shaman tells them that when the sun shines the day is unfavorable,
while on a cloudy day he says the sun will shine later, and they start Ska; the husband
pursues them alongshore Tla.] The Killer \\'haks dive at the foot of Kwe°xt Ts 1
[in Nass River Ts 4, Ts o; suddenly under a high cliff Tla; in front of pursuer Ska;
in Nass River, in front of Killer Whale Always Blowing Ski; at Qaya'nan Ma; dive
Se]. At this place he throws out the anchor and climbs down the anchor-line Ts 1,
Ts 5 [slave lets him down by moans of a rope Ts 4; takes eagle down off his head and
dives Se; ties deer-skin rope around his waist, and is let down Na 5; lets down rope
of mountain-goat hair Ma; fastens bough to top of cliff, fill^ shirt with rocks, and
jumps into sea Tla; he takes the cedar-twig rope in Iris teeth and goes down BC 5].

In the Haida versions he climbs down a two-headed kelp, the usual
means of access to the bottom of the sea.

They make fast the canoe at a kelp with two heads, which is the trail leading down
Ska, Ski. He steps into the water and goes down Ma.

In two versions the bottom of the ocean is reached from the coast.
This idea is also found on the west coast of Vancouver Island.

842 TSIMSHIAN MYTHOLOGY [bth. ann. 31

He lifts the edge of the water like a blanket and walks underneath Tie, Ri MS.

He says that he will swing the rope when he reaches the bottom, and also as a signal
when he is ready to return Ts 1. He tells his friends to wait Ts 1, Ma [the shaman
promises to remain at the end of the trail, and tells him what he ■will find below Ska:
Marten waits for him in the canoe Skfe, Hai 6; the Swallow returns to report Hai 6.]

^\^len he goes down, he reaches LA'mas (a passage leading into Nass River) Sk5
[he falls on a smooth mossy place Tlo, goes to a cave in which there is no water Ts 4].
[He meets many people, who inform him where his wife is Ts 5.]

The following difficulties which he has to overcome on his way to
the house of tl\e Killer Whales are related to the incidents of the
travels of the Transformer among the Kwakiutl tribes. In these also
the encounter with the Blind Geese occurs. Among the Kwakiutl
tribes the long incident relating how the wedges of the wood-splitting
slave are mended belongs to the story of the origin of salmon. In
this group of stories the visit to the house of the KUIer Whales
occurs in exactly the same setting as in the story that we are
discussmg here. These incidents wiU be given m the following
description in their proper places.

(1) He meets Blind Geese ' (Ts 1, Ts 4, Mo, Hai 6) who are digging roots, which he
takes away. Then they quarrel, thinking that the others had taken them Ts 4, Hai 6.
[They are eating roots of a seaweed, and smell him Ts 4; they are singing Ts 1; they
were women Hai 6; he meets women digging clover roots, who say they smell him Skfc;
he meets old women, one of whom distributes food boiled in kettle; he takes away
dishes, and they smell the stranger Na 5.] [In Ma he meets Heron first, who warns
him against the Blind Geese; he is to give them tc!al; he approaches from behind;
they smell him.] They call him by name, and this is the first time his name is known
Ma, Sk6, Hai 6. He opens their eyes, and in return they promise their help Ts 1,
Sk6, Na 5 [he rubs their eyes with a root; they are able to see, and cry, "Our eyes are
open!" therefore they cry that way up to this day; he gives them tobacco, therefore
geese are brown under the hill Ts 4]. [In Ma the Geese appear as watchmen of the
Killer Whales, and promise not to shout. The same idea occurs in Se, where
the Geese grandmothers shout when he comes. In all the other cases the Geese
warn him, telling him about later dangers. The Geese warn him against the Clam,
Codfish, and Halibut, and promise to help him Ts 4. In Sk6 they tell him that
GitgidA'm telex, the son of Isne'gal, married the woman. In Na 5 they tell him
about the Crane.]

(2) Next he meets the Beaver, whom he helps in cutting down trees, and who
promises his assistance Ts 1.

(3) He meets the Clam, which threatens to swallow him. He gives it tobacco.
The shells close, and he can step over it. On account of this the clam tastes like
tobacco Ts 4.

(4) He meets the Codfish [who can not give information Ri MS], and gives it
tobacco. 'H.e Bteips on its he-id, which for this reason is flat Ts 4.

(5) He meets the Halibut, which lies there with its sUppery side upward; when he
gives it tobacco, it turns the rough side up, so that he can step over it Ts 4.

(6) He. meets the Mouse, to whom he gives deer tallow, and who warns against the
Heron, who is the watchman of the Killer WTiale Ma.

(7) He meets pale people, whom he paints red — men, women, and children. They
are red cods, and therefore these are red Tie.

(8) He meets Halibut people, and is given food Tic [these are the first to be met by
him in Ri MS].

1 23 versions (see p. 693).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 843

(9) He socs smoke in the center of a fine valley Se. At the end of the Killer Whale
town he meets the old Crane Woman, who sits with her back to the fire Ts 1 [Crane is
the watchman of the Killer Whales Hai 0; Crane grandmother Se; Heron Ma; Crane
in a hut of branches warming his back Ts 4]. As soon as he is seen, the Crane shouts
Ts 1 , Hai G, Se [he approaches from behind Ma, and Heron shouts Ma, Ska]. He blows
into the ashes, which fly over Crane; therefore its belly is gray. The Crane coughs on
account of the smoke Ts 4. Then he gives him tobacco Ts 4. He gives Crane Woman
a harpoon-pciint to form her beak Ts 1 [a bone Ts 4; he makes a sign before Heron's
eyes and gives him a whetstone to sharpen his beak Ma ; the man kicks Crane into the
fire, and then cures him and gives him a fish-spear Na 5; in return Crane Woman
hides him in her feathers Ts 1 [takes him in the form of a louse under the wing Ts 4].
The Killer 'WTiales have heard the shout and come to inquire Ts 1, Ts 4, Ska. She
says that she cried because she fell into the fire Ts 1. The Killer Whales scent the
man, but they can not find him Ts 4.

In another group of tales the Crane or Heron is standing at the
end of the viUage, working on a canoo.

The old man tells that the Heron stands at the end of the town repairing a canoe,
and instructs him to put tobacco into his mouth and to give him cedar-twig rope when
he shouts Ska. The Crane uses a feather for drilling holes; when he has mended one
part of the canoe, he breaks another Hai 6. He is tcjld about Heron watching at the
end of the town, repairing a canoe, and is instructed to give him cedar-twig drill
and whetstone when he shouts Sk6. When the man approaches, he hears hammering
Ska. He finds the Crane, who is mending a canoe Hai 6. He gives him a drill Hai 6,
and the other objects that he had been told to give him. Heron shouts; Heron hides
him in his mouth Ska [in the armpit Sk6], and the Killer Whales come to inquire
Ska, Skb. The Heron says that he has been mistaken Skb [Crane says that he has
been frightened by four men, but that they are friends Hai 6; Heron says his awl had
slipped Ska; the Killer WTiales say that Crane smells of a human being, but they
can not find the man Ska].

The Crane, propitiated, then promises his or her help. The Crane ad\'ise8 him
that when he comes back he is expected to eat him, but that he will not do so Ts 4
[Heron advises him that the house post of the Killer Whales has three watchmen on
top Ska, and that the man who has married the woman li\es in the middle house of
the town Skb].

The TUngit versions treat the approach to the Iviller Whale house
in a quite different manner.

He comes to a fort; the people inside do not want to see strangers; they look pale,
and he paints them black; they are Sharks Tic [he sees a long town; the last house
is that of the Shark people Tla]. He inquires what clan has taken his wife; and the
Sharks point out the town, saying that the woman has been taken by the Killer Whales
who live across the way, and that they beat the Killer Whales in all their fights;
while he is talking, a bony-looking person jumps up behind the boxes and says he is
the man's lost halibut hook named Lgudji', which is the name of an island Tic [a
man with crooked mouth peeps from behind a post and tells him that he is one of his
haUbut hooks which was taken away by Sharks and enslaved Tla]. The Sharks
instruct him what to do Tla, Tic.

At this point the incident of the wood-splitting slave is introduced.
I have found 20 versions of this incident: Ts 1.177; Ts 4.277 ; Ts 5.300;
Tla 26; Tic 215; M 421; Ma 498; Ska 245; Sk6 339; Hai 6.73; Ki
MS; BC 5.259; Na 5.56; Se 53. Also N 88; Sk 267; Ne 5.175; Ne
9.219; K 9.169; K 10.332.

844 TSIMSIIIAN MYTHOLOGY [eth. ann.31

The Geese [Crane Na 5] tell him about the Whale's slave who is splitting wood
Ma. He meets the Killer WTiale's slave who is splitting wood Ts 5. The slave has
three dorsal fins Ts 4 [he is chopping wood with a stone axTla; two slaves named
Raven and Crow are to cut a dead hemlock tree Ski; he meets a man with a thick belly,
called Ix'e'iqt, who is splitting wood with a wedge BC 5.259; a slave chopping wood
Na 5; Killer Whale's slave Big Belly, the red cod, who is splitting wood with the
wedge Ri MS; while he is standing by the Geese, three men come and say they are
slaves of the Killer Whale Hai6;' by hismagic he compels the slave of the Killer \Miale
to come and gather fii'ewood Se]. The man crawls into the log that the slaves are going
to split Ts 1, Ri MS. When the slave begins to work on the wood, the man bites off the
points of the copper wedges Ts 1 [stone wedges Skt; wedge breaks Ts 5; bites off the
points of the wedges Ts 4, RiMS; bites off point of chisel Se; breaks off point of wedge
BC 5, Na 5; wishes ax to break Tla; looks stealthily at the slave, thus causing the wedges
to break; two persons covered with sores appear. When he looks at them, they say,
"Don't tickle us by looking at us! " he heals them by rubbing them with tallow Ska].
Then he comes out, mends the wedges, and gives tobacco to G'llks-ats'.a'ntk Ts 1.
He mends the wedges and gives tobacco to the slave Ts 4. [He mends the wedges
Ts 5, Skfc, Hai 6, BC 5, Ri MS. He spits medicine received from Heron on the wedges
Ma; repairs the ax, the only one in town Tla; he mends chisel by magic Se.] The
wood is to be used for making the fin for the woman Ts 1, Ts 4, Ska, Sk6. The man
then chops up the wood for the slave Sk6. The slave tells him the whereabouts of
his wife BC 5.

In M 421 this incident is only briefly mentioned.

Now the slaves' wives — Otter Woman and Mink Woman — appear Ts 1 [Otter, Mink,
Marten, and Weasel Ts 4]. They come to carry wood, but are driven away by their
husband ; they scent the man, but he does not allow them to find him Ts 1 [they scent
the man and run to tell about it; but when they reach a sand-bank, they clean their
mouths with sand and forget about it Ts 4].

The Heron shows the house in which the woman is; the man looks in, sees that it
has several platforms, and returns to the Heron Sk6. Supernatural Being Always In
The Cradle is hanging up as in a cradle Ska. The Crane takes liim to the house where the
woman is warming herself Hai 6. The slave tells him that the Killer Whales enslave
all men, but that the chief has married her; he takes him to the door and shows him
where his wife sits; he looks tlirough a crack and sees that she appears cast down Tic
[he looks through the doorway and sees his 'vvife weeping Ska]. The Crane says that
they are going to cook and eat the woman Na 5. In the evening the slave lets him in;
a stone box stands near the door, in which the fin for the woman is to be steamed Sk6.

The slave hides the man in a bundle of rotten wood Ts 1 [he carries him among
pitch wood into the house Ts 4; puts him into a bundle of wood Ma; he hides in a
bundle of wood and instructs the slave to carry him in Se]. The slave puts the wood
containing the man next to the door Se. In the analogous stories M 422, Ne 5.175,
K 10.332, the man hides in a fagot and is carried in by the girl. He sees the
woman in the house with bent back, on which the wooden fin is to be placed Ts 4
[they say fins are to be put on the woman Ska; the woman is warming herself by
the fire Hai 6]. The slave makes a big fire, so that the man can see everything in
the house Se. In the evening the slave (or slaves) is sent for water; he gets back
with it and throws it from the top of the ladder into the fire Ts 1 [extinguishes fire
Ts 4, Ts 5, Tla, Tic, Ma, Sk6, Hai 6, Ri MS, Se, Na 5; he breaks the strings of
the box and extinguishes the fire Ska, BC 5; he upsets a kettle over the fire
Hai 6]. As soon as the house is full of steam, the man carries his wife away Ts
1, Ts 5, Tic, Ska, Ski, Hai 6, BC 5, Ri MS, Se. As soon as the man escapes,

' According to Hai 6, one of the slaves hides in a hollow tree, the others go to town, and the sleeper then
awakes. In cutting up the wood, one breaks his ax, which the man breaks. This version is evidently due
to a misunderstanding.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 845

the slave who has helped him swells up lq the doorway Ts 1, Ma [the slave swells
up, and they can not pass over his spines Ri MS; the slave shouts after a while,
saj-ing that the woman has been taken away Tic; the three-headed house pole gives
the alarm Ska, Sk6]. The Killer Whales pursue him [Fast Rainbow Trout pursues
him above, Marten below Skb].

When the man escapes, he is protected by the slave. ^Tien the slave swells up in
the doorway, his wives peck open his belly, and he collapses Ts 1. They run in
pursuit, the slave ahead, who falls down, swells up again; his wives peck open his
belly and he collapses again Ts 1 [the man throws tobacco to the slave, who swells
up Ts 4; one of the slaves lets himself fall and lets his belly swell up; the Mouse
Lgi'yutsin gnaws it through; the other slave falls down, and the Weas?l gnaws through
his swelling belly Sk6. The slave falls down and forms a mountain Se.

This incident of the wood-splitting slave occurs also in similar form in the Nass story
of the Stars N 90; in a Skidegate story of a man who married a bird Sk 267; in the
Bellacoola version of Wa'walis BC 5.259; and in the Kwakiutl stories of the origin
of the salmon and of the visit to the chief of the Killer WTiales Ne 5.175, Ne 9.219,
K 10.332, K 9.169.

In the Tlingit versions referred to, the man goes back to the Sharks.

The man carrving away his wife is called by his haUbut hook to come into the
Sharks' house Tlo. The man reaches the fort of the Sharks, who put on their
armor; the hahbut hook encoiu-ages him, and the fort kills the Killer Whales by
moving up and down and cutting oS their heads; another assault of the Killer
WTiales is beaten off in the same way Tic [the man is protected by the Sharks, who
fight with the Killer \Miales; they sharpen their teeth on rocks and rip open the
stomachs of the Whales Tla]. The Sharks keep the man for some time and then send
him home Tic.

In other versions practically the same obstacles are overcome
wliich he encounters on his way to the Killer Whale house.

The Crane pretends to strike him; the Beaver helps him obstruct the trail by
means of dams; the Geese scatter down, which bUnds the pursuers Ts 1. The Trane
pretends to strike him Ts 1, Ts 4. They are given again tobacco Ts 4. The Heron
hides him in his mouth; the Killer Whales smell him, but can not find him Ska.
The pursuing slave is given tobacco Ts 1, Ts 4.

The version Ma introduces here the Obstacle myth.

The man is pulled up into the canoe Ts 1, Ts 4, Ts 5, Na 5 [he gets back to the canoe
Ska, Ski, Se; there he finds that his companion has become an old man Sk6; he finds
the Marten dead and only the skeleton left Hai 6]. Ho sprinkles medicine over the
dead and revives them; the canoe is renewed in the same way Hai 6. On their way
home the slave of the Killer ^^'hales pushes the canoe ahead Ma [is first in pursuit Ts 1].
The man throws poison into the water and kills his pursuers Ts 1, Sk6 [they sink Sk6J.
One of them becomes a rock near Port Simpson Ts 4. The kindly Killer WTiale has three
fins; he is given tobacco and fat and returns Ts 1. The man becomes a rich chief
Tsl. The woman retained her paint-bag, which is inherited by her descendants Ts 4.
The man then keeps his wife in the bottom of the innermost box in a set of five; she
disappears through a hole in the bottom of the box Sk6. He returns home Ska.

The following tale is attached to only one Tsimshian version:

The people go to Nass River, and the man puts up a stone totem-pole at Little Crab-
apple Tree. At his feast he di\'ides animals and supernatural beings of the woods
and the sea. The monsters come in, bringing a wave of foam. 'WTien it disappears,
they are seen wearing their crests. The man takes the name Y!aga-k!une'°sk. It is
daylight before the stone totem-pole has been erected. The guests disappear, and
therefore a stone remains leaning against the cUff Ts 1 .

Other versions of this tale have been discussed on p. 718.

846 TSIMSHIAN MYTHOLOGY [eth. ann. 31

46. Story of the Ganha'da (p. 285)

This is the story of a man who goes hunting and sees a sea raven
Ts 285.

47. G'it-na-gun-a'ks (p. 285)

(6 versions: Ts 285; Ts 5.291; Hai 6.66; ' Tl 51; M 644; H 5.238)

Dzagam-sa'giskgoes fishing-ivith his three brothers-in-law. At night they anchor at the
foot of a steep mountain. At midnight a blue cod swims around the canoe and strikes
it. Therefore the chief catches the fish, breaks its fins, and throws it away. Tlie fish i.i
a female slave of Na-gun-a'ks. The anchor-stone had fallen on Na-gun-a'ks's house, and
the slave had been sent out to investigate. She returns, and Na-gun-a'ks takes the
canoe down into his house. A drop falls into the eye of one of the men. He wakes,
and the men find themselves on the platform of a house. They are called down to
the fire, and a Mouse tells them in the usual way what to do. Na-gun-a'ks gives a whole
seal to each man. They swallow them, except the steersman, who belongs to an Eagle
family. Na-gun-a'ks gives a feast in honor of his guests. After they have given him
presents of copper, mountain goat, tobacco, berries, ocher, and eagle down, they are
told to go into their canoe. The waters rush into the house as the guests come in.
He shows them the gifts, and in return he gives to his guests crests. As usual, the men
sleep in their canoe, and on the following morning find themselves at the foot of the
mountain where they had anchored before. Their canoe is covered with seaweed, and
has been transformed into copper. They go home, and after a while are recognized.
There they show the gifts that they have recei-\ed . A\Tiile below, they were forbidden
to kill fish. One day one of the companions of the chief disobeys, clubs a bullhead,
and makes fun of it. In consequence the chief perishes in a whirlpool Ts 285.

In the version Ts 5.291 the same names are given. The slave of Na-gun-a'ks is the
Shark. The men are ordered to remo\-e the anchor, ^^^len the shark knocks at the
canoe, they first catch it and throw it away; then they kill it and tear off its fins.
The men are taken down, and one of them wakes because water drips into his eye.
The men give presents to Na-gun-a'ks, who, in turn, gives them crests. Na-gun-a'ks
invites the sea monsters, who come into the house in a flood of water. When the
water runs out, they are seen wearing their dancing-ornaments. They are given part
of the presents that Na-gun-a'ks has received from the men. The men go to sleep in
their canoe, find themselves at the place where they had anchored, and go home.

The Masset story M 644 resembles the Tsimshian story in all its essential features.
It does not contain any reference to crests or clans.

Some hunters believe they see a seal, harpoon it, but find that it is an old log. They
anchor at the foot of a cliff, and hear a skate flopping on the water. They harpoon it,
and the skate swims away. It is the slave of GonaqAde't. The slave returns, and
GonaqAde't sends his people to take the canoe down. The men find themselves in
the house. They are asked to what family they belong, and he tells them that he
belongs to the .same family. They are told to build a house like the one that they see
down below. The fishes and sea mammals, who are nephews and friends of the
GonaqAde't, are massed near the door. The men return home Tl 51.

In a Bellabella version the name of the sea-spirit is Q lo'mogwa. The introduction
is the same. The 8la\'e of the sea-spirit is the Shark. After the slave has been muti-
lated, the men are taken down. WTien one of them wakes up, he thinks he is dreaming,
and bites his hand. He calls the others, and they are asked to sit near the fire. The
Mouse Woman warns them not to eat of the food that they are offered. They rub
their canoe with medicine in order to prevent its being swallowed by the canoe-
swallowing sea monster. They give a little mountain-goat tallow to the sea-spirit,
who throws it into the four corners of his house, where it increases in bulk. The sea
mon.ster invites his friends, who rush into the house with floods of water. The door

' A Tsimshian story.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 847

is the canoe-swallowing sea monster. After the feast the men fall asleep again in
their canoe, and find themselves on the surface. They have been taken home by
three Killer Whales. Their canoe is filled with seals. They believe they have been
down below for four days, but in reality they have been absent four years. Their
anchor line and stone are covered with sea grass. They throw it ashore. This is
the origin of sea grass H 5.238. There is little doubt that Deans's story of a visit of
four men to the house of Keel-coonuc belongs here Hai G.66.

48. The Four Chiefs and Chief Grizzly Bear (p. 292)

(2 versions: Ts 292: Ts 295)

There are four brothers in one village. A famished man comes down the river in
winter, and the chiefs make fun of him. Instead of feeding him, they gi^-e him snow
to eat. The youngest one takes pity on him, and in return is promised crests. On
the following morning, men are seen on the other side of the river wearing grizzly-
bear and mountain-goat crests and singing a song. Crests and song are gi"\'en to the
young chief. The elder brothers do not receive anything. The young chief is a
successful hunter and gives great feasts. "WTien he is old, he goes hunting, and is met
by a man who gi\-es him a mountain-pole with a car\-ing at one end Ts 292.

Another version is given in Ts 295, in which it i.s stated that after the chief had
fed the stranger, the prince of the Black Bears comes down from the hills singing and
carrying the crests.

49. Gau'o (p. 297)

(i) The Faithless Woman

(aversions: Ts 1.193; Ts 5.281; N 221; Ska 166; Sk6 341 [citea respectively as Ts 1,
Ts 5, N, Ska, Ski]. See also H 5.2.34; BO 5.257; Ri MS; K 5.130, 162; K 9.487;
Chil 44; Chippewayan 7.407.— Sk 201; BC 5.247; Lil 335; Ts 317.— K 5.129; Nu
5.123; Pentlatch 5.96; Co 5.89; Sts 5.22; Lil 339; U 285; Ntl Teit 3.384; Quin
121.— Ts 270.— U 240; Till 138; Coos 155)

There were two villages on Nass River Ts 1, Ts 5, N, Ski — one east and one west
Ts 1. In one lived the G'ispawadwE'da; in the other one, the G'it-g'inio'x N.
M 728 gives G'itle'ks as the place where these events happened. The people were
wealthy, numerous, and brave warriors Ts 1. In the village of the GispawadwE'da
lived the chieftainess Gau'o, who had four sons and one daughter Ts 1, Ts 5 [Sqa'gal's
children settled at Q!ad6', and she had seven sonsand one daughter Ska 166; thesons
are rich in provisions and marmot skins Ts 5]. The inhabitants of the two \-illages
are in the habit of visiting and gambling together Sk6. The brothers go into their
valleys to hunt deer and beaver, and after one month their tents are full of skins;
they give a feast to the people of the two villages and return to hunt; before going out,
they fast, and the wife of the eldest fasts with him ; three of the brothers are successful
in trapping, but the eldest does not catch anything; they go to another valley where
there are beaver-dams Ts 5. [The boys hunt marmots for two months, and three are
successful; the eldest one has bad luck Tsl; the four brothers observe taboos Ski.]
They go beaver hunting [they do not kill anything Sk6]. WTien breaking down the
beaver-dams, the eldest one is buried under the dam Ts 1, Ts 5, N. A log pierces his
heart Ts 5, N [his shoulder Ska; the dam floats down and the brothers barely save
themselves Ski]. They take out the body of the eldest Ts 1, N. They take it back
to the valley where they had been hunting before Ts 5. Then they think that the
eldest brother's wife must have been faithless Ts 5, N, Ski [they know that regulations
have been broken Ski]; the youngest one is sent home to see what the -wife of the
eldest brother is doing Ts 1, Ts 5 [the eldest one goes home Ski]. He waits behind
the houses until it is dark Ts 1, Ts 5 [three brothers hide behind the house N ; at mid-
night all are behind the house Ska]. They make a torch of pitch wood N. At mid-
night he [they] listen, and hear talking in the room of the woman Ts 1, Ts 5, N. At

848 TSIMSHIAN MYTHOLOGY [bth. ann. 31

midnight the man enters, goes to his mother's bed, and asks her if any one comes to
visit the young woman Ts I, Ts 5 [he lights a torch before going to his mother N ; the
brothers send the youngest one to speak to their mother Ska]. The mother does not
know Ts 1 [she says the prince from the other village comes to the house Ts 5, N].
He tells his mother about the death of the eldest one, and asks her not to cry Ts 1,
Ts 5, N [when the mother cries, he tells her to stop Ts 5, Ska]. Her daughter-in-law
[people Ts 5, Ska] asks her why she cries; she replies that she dreamed that her son
had been killed Ts 1. The young man then lights a torch, goes to the bed of his sister-
in-law Ts 1, N; knife in the right, torch in the left Ts 1. He sees her with her arms
stretched out and under the neck of the youth Ts 1, N. He puts down the torch Ts 1,
N. The youth had large abalone ear-ornaments N [abalone ear-ornaments and orna-
ments of killer-whale teeth Ts 1]. [The young man lies down flat near his mother;
at midnight he hears a man talking with the young woman; when they are asleep, he
goes to their bed Ska. After speaking to the mother, the youth goes back to report.
He disguises like the eldest one, ties dried leaves around his legs so that they look
swollen, supports himself with a cane, the mother recognizes his voice. He does not
go to the tire, but to the mother. He does not allow the young woman who believes
him to be her husband to touch him. He stays near his mother's fire, a board in front
of him. Through a knot-hole he sees a stranger come in at night and go to his si-ster-
in-law. When all are asleep, he takes off the leaves, lights a torch, and goes to her
bed; he recognizes the chief's son from the other village Ts 5. He finds some one with
the woman Ski.] He takes the youth by the forehead and cuts off his neck Ts 1 [he
cuts off the nead Ts 5, N, Sko, Sk6; he goes out home, takes the head along Ts 5, N].
When the blood runs over the bed , the woman's child begins to cry Ts 5, Sk6 [when
the people ask why the child cries, she says that it soiled the bed Skh; blood streams
over the bed N]. \\'hen cuttingoff the head, the arm of the woman is wounded Tsl.
The woman buries the body Ts 1, N [digs a hole for the body Sk6] and lies down again
N. The youth goes back. He does not say anything, but hangs the head up over
the body of his brother. One of the other brothers sends his boy, who sees the head
Ts 5 [after kilUng the youth, the man awakens his wife Sk6]. The brothers return
and tell of the death of the oldest one Ts 1, N, Sk6 [they bring the body home N;
they act as if nothing had happened Sk6]. They hang up the head over the doorway
(all versions) [on the beam over the doorway Ts 1 ; the yoimgest one hangs it up, and
blood is oozing out of the head Ska].

Closely related with the part of the Gau'o story here discussed is
the introduction to the Wa'wahs legend, which is known particu-
larly in the region between Bellabella and the central parts of eastern
Vancouver Island. (Versions: H 5.234, BC 5.257, Ri MS, K 5.162,
K 9.487, Chil 44, Chippewayan 7.407. See also Ts p. 756.)

Wa'walis's slave disobeyed him, and for this reason he beat him. The slave cries,
"Don't beat me! Rather beat your wife's lover." Thereupon Wa'walis pretends
to go out hunting or getting firewood , and gets seals. In the evening he returns home .
By means of his magical staff he makes the whole ^illage sleep, and goes to the outside
of his house, to the place where his bed stands. He scratches the wall, and hears his
wife say to her lover, "I wish that mouse would eat WVwalis's face or stomach."
Then he moves his staff toward the house, and all the people are asleep. He goes in
and cuts off the head of his wife's lover. He takes the head away. A child which
is sleeping in her mother's bed begins to cry, and the woman's mother calls her.
WTien she finds her bed full of blood , she wraps up the body in a bear skin and deposits
it in front of the house of her lover's parents BC 5.257.

In the Rivers Inlet version Wa'walis lives in one village; Maqwa'ns, the father of
his wife's lover, in another village. The story then continues, telling of the pursuit

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 849

of Wa' walls and his later adventures. In some of the versions it is told how he mariies
again, and the story of the woman carried away by the Killer Whale is then introduced
BC 5, Ri MS. The version Chil 44 is probably derived from Bellacoola sources.
Here belongs also the Chippewayan tale 7.407. Less closely related are the stories
of Si'xa Sk 201; of the Moon as a lover BC 5.247; the Lillooet story Lil 33.5; and
the Wolf tale Ta 317.

The plot is reversed, telling of the revenge of brothers upon a man
who had killed their sister, his wife, in the story of the Le'gwilda^x"
(K 5.129, K 9.401, Nu 5.12.3, Pentlatch 5.96, Co 5.89, from Lower
Fraser River 5.22, Lil 3.39, U 285, Ntl Teit 3.384, Quin 121).

All of these are versions of the same story. A man finds that his wife is faithless.
He takes her to get cedar bark. When she has climbed a tree, he impales her on top;
and while he descends he strips off the bark. The woman's brothers hear her wailing
and eventually find her. They take her down. The youngest brother puts on her
dress and goes to the house of liis brother-in-law, pretending to be the woman who
has succeeded in making her escape. During the night he cuts off the man's head
and makes his escape.

A similar incident occurs in a story of the Eagle clan. A man kills his wife. Her
brother disguises himself, pretends to be the wife who has retiu'ned, and during the
night cuts off the head of his brother-in-law Ts 270. (See also Nuap 919.)

Another story which contains the incident of the man who cuts
off the head of his wife's lover is connected with the tale of the skin-
shifter (see No. 66 [p. 606], p. 870).

The Gau'6 story continues as follows :

■ The chief of the other village misses his son (all versions), and thinks he may have
fallen through the ice Ts 5. The people inquire, and learn that he had crossed the
river N. They search for the prince everywhere Sk6. A frost comes, and the river
is frozen over Ska. Since the slaves can not find the body, the chief suspects foul
play Ts 5. He orders all the people in the two towns to put out their fires and to wail.
All obey except the brothers Ts 1 [when the brothers return from hunting, he orders
all fires to be extingiiished because he wants to have a pretext for investigating in
the houses Ts 5; he suspects the brothers N]. The chief sends a slave to ask for fire
(all versions) [a slave woman Ts 5, N, Ska, Sk6]. The slave is invited to sit down by
the fire. A man throws him with a salmon-board, and says in fun, "Your master
probably does not rise very early. He sends rather late to get fire " Ts 5. She lights
a torch Ts 1, N. She takes some live coals Ska, Sk6. She goes home over the ice and
comes every morning for fire N [she is sent to the middle house for fire Ska] ; meanwhile
the slave looks about secretly Sk5. When goingoutand passing through the doorway,
blood drips on her instep Ts 1, N, Ska, Ski [she sees a black spot on the threshold and
sees it is blood Ts 5; she takes coal from the front of the fire, looks up over the door,
and sees the head Sk6]. \\Tien she gets outside, she pretends to fall, and extinguishes
her torch in the snow (all versions). She goes back to relight her torch, and recog-
nizes the dried head over the door Ts 5 [she recognizes the ear-ornaments N, Ska; she
is not sure whether she has recognized her master's head, and goes back to get new
coals; she comes back a second time, and recognizes the eyes Ska]. She goes home,
and when halfway across the river she throws the torch [coals Ska, Sk6] away, runs
home, and tells her master Ts 1, Ts 5, N, Ska. Tlie people arm, come across the river,
and fight on the ice and kill the brothers and their people. Their town is burned
(all versions).

Gau'6 and her granddaughter Ts 5 [and her daughter Ts 1] hide Ts 1 in a pit Ts 5, N , M
728 [Wa'g'ixs, the wife of the eldest brother, makes a hole under her bed for herself,
50633°— 31 ETH— 16 54

850 TSIMSHIAN MYTHOLOGY [eth. anx. 31

and hides in it with her daughter Sqawo' N]. After the village is burned, the women
come out of hiding Ts 1, Ts 5. [When the ashes are cool, they come out and sit down
near the water; therefore the place is called Hwil-uks-gi-d'a' Sqaw6' (that is, where
Sqawo' sat down near the water) N.] [One woman who is behind the screens escapes
with her mother M, Ski. The mother and daughter go inland Ts 1, M 728, Skh [hve
in a branch house in front of the lull behind the town; the mother cries and stays in
her bed Skri; they go to the hunting- valley of the brothers Ts 5]. She wails for
her sons Ts 1 .

(ii) The Revenge of the Heavenly Children

(8 versions: Ts 1.209: Ts 5.283; N 222; Tla 125; T16 295;' M 728; Ska 167; Sk6 342
[cited respectively as Ts I, Ts 5, N, Tla, TI5, M, Ska, Skh].

The Masset and Tliiigit stories begin here. The Tlingit story is
joined to the story of the magical arrow of the Wolf Clan (see p. 857).
There the woman escapes with her daughter after having lost the
magical arrow. Then she calls, ' ' Who will marry my daughter ?"

According to Ts 1, the following animals come and answer her question as to what
they are able to do. The Wren flies around the hunter. The Hummingbird picks
hair off heads. The Sparrow sings and wakens sleepers at dawn. The Robin says
when he sings, it is summer; the Mockingbird, when he sings, it is bad weather. The
Bluejay foretells good luck when people pick berries. The Eagle pecks out the eyes
of enemies. After all the birds have come, the quadrupeds come. The Squirrel
scatters pine nuts. The Rabbit frightens people by opening his eyes. The Porcupine
strikes with his tail, so that the body of the enemy is full of quills. The Marmot looks
at the sun, and knows what weather it is to be in winter. The Land Otter dives
with the enemy and drowns him. The Beaver cuts trees, and throws them so that
they fall on the enemy. The Wolf kills with his teeth. The Grizzly Bear tears heads
and bodies with his claws. He makes the chieftainess afraid.

Ts 5 has a little bird who says he can do nothing. If an arrow passes him, he is dead.
The Deer excites the whole village. The people take arrows to hit him, and then the
people quarrel over him and kill one another. Gau'6 shouts again, looking up to the
sky, and the Grizzly Bear says that he tears off heads and eats people alive.

In N the following animals appear. The Grouse raises his feathers and frightens
man. The Squirrel frightens him by throwing down acorns; the Rabbit, by opening
his eyes and moving his ears; the Owl, by talking. The Bear throws trees down and
tears the ground. The Grizzly Bear tears out roots that look like human heads, and
chews alder bark. When he spits it on the roots, they look like bloody heads.

In Ska the woman uses distorted Tsimshian words in calling. The Grizzly Bear
says he appears at the end of the town and devours all the inhabitants. The Beaver
tips over the town by digging with liis teeth. The Deer, when taken into a canoe,
causes people to quarrel and kill one another.

In Sk6 the Grouse drums in the summer on top of trees, and his voice is heard.
The Sparrow makes summer and winter alternate by his song, and people hear his
voice. The bird Klu'djixu says that people listen to Us song in summer. The Deer
scatters soil with his antlers. The Bear knows how to catch fish. When he gets
angry, he strikes the enemy ^^-ith his paws. The Grizzly Bear is powerful, and, when
angry, tears his enemy to pieces. The Beaver fells trees and makes houses in lakes.
All the animals of the woods appear.

In M the daughter is called Lia, and the following animals appear. They always
say specifically what they will do against the enemies of the village that have destroyed
the relatives of the women. The Deer says he will pull out skunk-cabbage on the
other side of Gi'algudan. The Mink says he will blow out wind against the enemies
on the other side. The Grizzly Bear will chew up the roots belonging to the enemies.
The Wolf will growl at them. Marten shows his teeth. Eagle claws them out. The

lA very brief abstract of tlie tale.

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 851

bird Djidja't calls out at the enemies. A small bird finally says he can not do any-
thing.

In the version Tla the woman asks. "Wtat will you do for a li\-ing?" Mink says
his smell kills; Marten is a fast runner; Mountain Goat kills with his horns and Uvea
on bluffs far away from harm; Wolf is a fast runner, and has plenty to eat. He is not
satisfied when the woman declines liim, and comes back, carrying a mountain goat
in his mouth. She goes to a lake; and a frog, a handsome youth, appears, and says
although he is small, all large animals are afraid of him. Tlie Grizzly Bear shows his
strength and his teeth. The bird S!as! is a good singer; the bird Tslinige'ni is hand-
some and Uked by women; the Fox has beautiful clothing, runs, and gets what he
wants; the Lynx is a traveler and eats birds; the Wolverene is a good hunter.'

Last of all, when the woman calls, a stroke of lightning appears Ts 1, Ts 5, N [a
shining man appears on top of the mountain Tla; a handsome man Ski; a man
who held a bow and arrows in his hands, carried a quiver on his back, dancing-
leggings, and a gable-crowned hat Ska]. She weeps because the animals that appear
are weaker and weaker. Finally, when she wipes away her tears, she goes up the hill
to call, and a voice is heard from above M. There are five strokes of lightning, and
a man appears with garments like tongues of fire Ts 1 [she is blinded by the lightning,
but continues to call, and tliere are four strokes; there is a clap of thunder, and she
faints N]. Then a supernatural being ^vith wings stands in frout'of her Ts 5. She
asks him what he can do, and he says when he turns over his hand in battle, the earth
turns and trees are thrown over Ts 1 . [He takes a club from under his blanket, turns it
over; the groimd turns and trees grow up; the woman and her daughter are buried in
this show of his power; when he turns the club back, they reappear; he steps with his
right foot and the ground cracks. Here follows a description of how he built his house
by means of his magical powers Skn. He says he moves about as quick as thought.
His father is the Sun; he speaks to the Sun, and it gets hot Tla. He asks, "Can I not
look down upon the enemies on the opposite side? " M.] This supernatural being prom-
ises his help, and is accepted (all versions) [his father sent him to help the women Ts 5;
he came to help them N, Sk6]. He takes the mother under one arm, the daughter
under the other, and flies up to the sky [a mountain Ts 5]. Before starting he tells
the women not to open theireyes untQ they reach the sky. Gau'6 disobeys four times;
then he pulls out a branch near the top of a tree and puts her in Ts 1 [he puts her
into a cave after tearing out a rock, which he then puts back; upon his question, she
says she is uncomfortable; then he tears out a branch of a little cedar, puts her in,
and puts the branch back Ts 5]. [He tells the women not to open their eyes, although
they hear a noise. \Miile passing through the clouds, they hear noises, and the old
woman opens her eyes. Then she is put into a tree, as before N. He takes the
women up, one on each side of his body, tells them not to look, and climbs a lofty
mountain. When the mother looks, he slides back. Then he pulls a limb out of a
tree and puts her in Sk6. A spherical cloud rolls up with them; he tells his vriie not
to look Tla. When he goes up, the mother wants to go along, but a voice tells her
that she wiU stay in a tree; there she Lives M. Before this a basket comes down from
heaven. She puts her daughter into it, and the basket goes up. WTien her daughter
disappears, the old woman makes a house. At daybreak she finds a half-sahnon in
front of the house, and some more food every day M.] He says to the old woman,
"Travelers shall Listen to you." For this reason trees creak in the ivind Ts 1, N. [Cedars
creak in the wind Ts 5; people will hear your voice, therefore trees creak in the wind Skb.
He puts the mother into a tree, tearing out a branch, and names her Woman Of The
Forest. She is to mock people, and becomes the echo Tla.]

[The one who appeared to her is the Moon, called One Who Goes Along Above. He
puts on his quiver and hat, and takes his bow and goes up with his vriie Ska.] The

' Enumerations of the powers of animals occur also in Tl 9, where Raven searches for an animal
that he wants to kill; and in M 31(i. where Raven wants to give his sister in marriage.

852 TSIMSHIAIS" MYTHOLOGY [eth. ann. 31

youth takes the girl to his father Ts 5, Sk6, the supernatural being of the shining
heavens Sk6 [when they reach the sky, he tells her to open her eyes; they are in an
open country, with grass, flowers, and fruits Tla; the youth in heaven has the name
His-legi-yo'ontk; he takes her to his father's house; the rays of the sun fall through
a chink upon her N]. She has four sons and two daughters; their names are
Gumxma'lad, A'aiya'wuxk, Gumdasii'mada, Ligi-yu'^n, KsEm-hamha'm, KsEm-g'i-
Iax-wil6's6n, the last two girls Ts 1 [she has four sons and two daughters, whose names
are in order LExye'wun, KsEm-hamha'm, SisgEg6'°sk, KsEm-gudz'EX-t'ala, (Jam-
t'asa'n and (?) The second and fourth of these are girls Ts 5]. After they are bom, the
grandfather bathes them in a small well in front of a seat. Then he pulls them, stepping
on their feet and holding the heads. [She has three sons and two daughters named,
the sons, Hls-legi-yo'ontk, Ax-t'Em-hwilhwi'lg'it (Headless), Le-g'a'amExsk (Lying
On) ; the girls, KsEm-hamha'm (Pigeon) and KsEm-gwadziq-t'e'lix (Excrement Grease)
N. She has five sons and one daughter Sk5; eight sons and two daughters; the eldest
son is called Puncher (Xatagi'a) ; the elder girl, One Who Heals The Place Where The
Arrows strike; the other one. One Who Sucks Arrow Poison From Wounds Ska; seven
boys and one girl; the girl is afraid of everything; therefore women are afraid nowa-
days Tin.] The body of the youngest one is all stone Ts 5 [the grandfather puts stone
.in the body of the eldest one in place of bones Ska]. [A voice is heard from above,
and a basket comes down with Lia's nine sons and one daughter, who \isit their
grandmother M.] They are taught to gamble by their grandfather Ts 5, Skfe. They
are also taught to fight Ts 5, N, Ska, Sk6. The grandfather gives a small club to the
eldest one. He gives them bows and arrows ; and the sisters suck out the arrows, saying
that they are only thorns Ts 5 [the grandfather makes bows and arrows for the boys,
lets them shoot at one another's eyes; the girls suck the wounds, which close at once
N; the grandfather sils in front of the town, and lets the children fight; their weapons
rebound from their blankets; the elder sister sucks out the arrows; the younger
one spits on her palms and rubs on the wounds, which heal up at once Ska; when the
brothers fight, the sister puts on her belt and tries to stop them by seizing their weapons
Sk6; the grandfather says they will be quarrelsome; he tells them to examine
their bracelets when quarreling, and gives them armor and weapons Tl]. The youngest
one, who is stone, fights with his fists Ts 5. The grandfather gives them a box which
is to .save them when hard pressed by their enemies. He tells them to open it when
hard pressed and to turn the opening toward the enemies Ts 1, Ts 5. [The boys carry
a club which overturns houses N; the grandfather pulls out the innermost box from
a set of five; he tells them when in danger to cover their faces and take off the cover,
and not to look until all noises cease Sk6 ; the youngest one is told to put a wooden wedge
with drawing into a fire, saying to it, "Speak to my grandfather!" Ska; the grand-
father gives them a small wedge and a knife; the sisters are given medicine, which
they are told to spit on their brothers when they are wounded Sk6; they are given a
painted wooden wedge; when in danger, they are to put it into the fire and say,
"Grandfather, enemies are beating us!" Tla; the yoimgest one has bow and two
arrows like weasels M.]

The grandfather makes houses for them with painted fronts. The eldest one has
the moon; the second, stars; the third, a rainbow; the fourth, lax-6'm Ts 1 [eldest,
rainbow; second, moon; third, stars; fourth, lEx'o'm]. The houses stand in pairs,
opposite each other Ts 5. [The house of the eldest has three doors ornamented with
skulls; it is called lax-6'm. The doors are called Qalx'si-sqa'ek ("dark passage").
Painted planks are in front of the houses. Tlio oldest has a head-ornament
decorated with abalone; the second, one decorated with skins; the third, bows inlaid
with abalone. All wear ermine blankets N. They are given each ten slaves and
a row of houses set with cedar limbs. The crests are, for the first, thunderbird; sec-
ond, sculpin; third, rainbow; fourth, killer whale; fifth, human being; sixth, stars;
seventh, cormorant; eighth, sea gulls. The sisters are given two impenetrable marten-

BOAS] COMPARATIVE STUDY OP TSIMSHIAN MYTHOLOGY 853

skin blankets; the boys, a spear box and an arrow box Ska. The grandfather builds
small houses with painted fronts for the children. He puts up forty small boxes of
provisions in the houses. The boys have bracelets; the girl, marten robes Tlu. The
upper part of the faces of the boys is painted red with a design like a net M 732.]

The grandfather sends the houses and his grandchildren down to their old village
Ts 5, N, Tla, Skfe [every night one house comes down Ts 5]. The mother remains in
heaven Ts 5, N, Sk6. [When the houses are put down, they become large Tla. The
grandfather pulls the floor planks apart, and below they see Q!ado'. At midnight the
eldest one is let down, and the doors of the house rattle Ska. While the grandmother
is li^dng in her small house, a basket comes down from heaven with Lia's boys in it.
They tell thek grandmother about their mother. Years after this Lia comes down
with her children in the basket. It is a cold, dry day. The wind is blowing, and the
trees creak as if calling. She says, "This is my mother talking." They go to their
old village. She tells her children that there their uncles ha\'e been destroyed. The
basket goes back to heaven M. They hear a noise "Be be bel" N. Wlien the brothers
come down, they open theii' box, and suddenly six houses stand there. They start
fires and live there Sk6. They go to the burnt town, collect sticks, and build a house.
They bathe in the sea for strength. Ice-floes drift down against their bodies and
break. Then they shout for joy M.]

The tribe of the enemies is bad. They play at night in the moonlight Ts 1, Ts 5.
The noise is heard for four nights Ts 5. In the morning it is foggy Ts 1, Ts 5, N. The
girl gathers in the fog in her basket. The roofs appear first Ts 5. When the enemies
hear the village coming down, they say, "Ghosts are settling" Ska [they hear a noise
like birds, and say, "These are the ghosts of our enemies" Ts 5; they say the bones of
the Gitli'kc make a noise Tla; they say, "Hurrah! there is noise in the town of our
enemies;" the old people forbid them to say so Ts 1; the enemy say they are the
ghosts of the slain who are singing, "Just out from Todu't is the town of the fearless
ones" N; they say when they hear the voices of the boys, "The bones of the people
shout for joy " M]. When the fog disaj)pears, the enemy see the carved houses Ts 1, N
[smoke rises from the houses in the daylight Ska]. The enemies walk on the street of
their village, feathers in their hair, and send a slave in a canoe to the middle house
with the thunderbird design to get live coals Ska. He recognizes Ga'oax, who is
cooking, and the brothers are gambling. She gives the slave a piece of meat, saying,
"Here is ghosts' food." The slave throws away the live coals and paddles back.
He asks the people, "Did you kill Ga'oax?" They are not sure whether she has been
killed. One man tastes the food brought by the slave, and says, "It is not ghost food,
it is human food " Ska. One man goes across to the middle house, that of the eldest
boy. He sees that the houses are connected inside by doors. He is given to cat, and
takes the food back to show that the ]")eople are not ghosts Ts 5. They go across
over the ice to see who is shouting, see the boys, and report that nine men are there M.
The enemy then come across to gamble (all ve.rsions) [they cross in canoes Ska]; [they
send then- two best gamblers; the brothers lose Ts 5]. One man comes across to gam-
ble Ski. Then their enemies come over Ts 5. [When the enemies arrive, they stop
gambling among themselves. Ga'oax spreads grizzly-bear skins, on which the visitors
sit down. She gives them food, and they begin to gamble Ska.] The brothers lose
everything. At last the eldest one stakes his last property, the magical club. The
people laugh, and say it will not kill a fly. He says to their opponent that it will cut
off a foot. When asked to do so, he strikes, and cuts it off Ts 5. [Ligi-yu'°n stakes
against the chief of the enemies, who says the club can not kill even a little bird.
Being asked to try it, the youth strikes the chief and kills him Ts 1. The eldest
one is left-handed. He has his gambling-sticks and his club in his loft-. He tells the
chief with whom he is gambling that he is cheating. The chief then throws the
shredded cedar bark in his face. Then he is killed with the club. The youngest
brother is left-handed; he is whittling by the fire. The people ask him to gamble,

854 TSIMSHIAN MYTHOLOGY [eth. ann. 31

and he says that he has no stake. They ask him to stake his stone wedge, and laugh
at him. When they begin to gamble, the sister puts on her belt, because she knows
that the youngest one always begins to fight when he gambles. He stakes his stone
wedge, and kills his opponent Sk.] Then they begin to fight (all versions). The eldest
one kills them in the house with his club ; the youngest one stands in the doorway and
strikes them with his stone fist [the eldest one is naked and fights with his fists Ska].
When the brothers are wounded, the sisters suck out the arrows and heal them Ts 5
[when the eye of one of the brothers is hit, the sister sucks out the arrow N ; the sisters
are invulnerable; when one of the brothers is wounded, the sister sucks out the arrow,
the other one rubs over the wounds Ska; the sister revives the brothers when they are
killed; she is always holding medicine in her mouth Ski). [The enemy start in canoes
to attack them Tla. The chief sends over two heralds to ask when they are to fight;
a day is agreed upon for the battle; it is cold; it is seen that the boys wear armor and
weapons that are not human; they see their paintings representing nets; the boys
put their war-spears into the ground, as is done before fighting M, The youngest
shoots his weasel arrows, which bite through the throats of the enemy and then come
back; they fight against four towns M.] The brothers are tired out, and they use
the weapon given them by their grandfather (all versions) [when they are tired out,
they open the box which kills the enemy Ts 1]. [The brothers offer to make peace;
when all are assembled, they open the box; they see that it is black inside; when
they move it around in the direction of their enemy, all die, their houses collapse Ts 5.
■When they pull off the cover, the town of the enemy is burned, the people destroyed
Skfe. The eldest brother threatens to turn his club; when the enemy do not withdraw,
he does so, and the ground turns over; he turns it back; the houses reappear, and tho
enemies continue to fight; then he turns his club again and burns them N. The
youngest one runs to the house, makes a drawing on a wedge, and throws it into the fire,
telling it to inform their grandfather; the wedge goes to the front of the Sun'shouse and
says that the boys are hard jiressed ; then the Sun looks down between the jilanks of his
house, takes out of tho innermost of five boxes something like a skein of yarn covered
with the sky and tied with a rope; he throws it down, and the legs of the enemy only
are visible; it is called Clouds Of The One Who Kills Ska. The wedge is put into the
fire; at once the sun shines fiercely; the enemy jump into the sea, but the ocean is hot
and they die there; those who remain on the land are blinded by the heat and killed
Tl. When the sun is low, the brothers are tired; their mother instnicts them what
to do; four towns come against them, and they do not dare to flee; their father lets the
sun fall at night on the place where the enemy are, the ice splits, and they go down;
the rest are enslaved, and when they weep they are freed (!) M. After this they travel
north and south and make war. WTiere people agree to establish the clans, they do
not fight Ts 1 [the brothers travel and make war Ts 5, N ; they start down Nass River,
come to a town at the mouth of the river, make war on the Tlingit, and continue to
make war on other tribes Sk6; they fight other families M]. When they return from
a war, they make a potlatch Ts 1. They paint their relatives with the net design,
which remains among them M. The head-ornament of abalone remains among the
relatives N. This is the beginning of the GispawadwE'da Ts 1. Whenever they
are pursued, they open the box, a strong wind arises, and the water burns and destroys
their enemies Sk6. The chief gets uneasy because they wage war too much, therefore
he takes them up Ts 1. Therefore he makes them forget the box, and they are killed;
their heads are cut off and put on a pole; when a raven comes to peck out the eyes,
the head of the eldest one says, "A raven wants to peck out our eyes," and scares it
away Ts 5. On Stikine River they are pursued by many canoes; they open their
box, but nothing happens, because they had taken the wrong one by mistake; they
are all killed; the youngest one is put up at the end of a town on a pole; although he
is dead, his voice is heard; the sister sees that they have forgotten the bo.x; she goes
with the wives of the men to search for them; they find cedar bark and forget their

BOAS] COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 855

purpose; therefore women talk until they forget; they remember, get the box, open it,
and destroy the enemies; the youngest is taken from the pole; they spit medicine on
him, and he revives; the others are lost; he goes inland; here follows the story how he
learns to dive and a story belonging to the Tsauda cycle Sk6 346 (see p. 856); the chief
in heaven is angry because they abuse the gift, and makes them forget it when they
attack the iovra. Gulg'e'u; there the place is called Hwil-d'ak-s-ts'ax ("where the club
is forgotten "); they go to Prairie Town, settle there, and become the ancestors of the
G-isg'aha'st N; in M there follows a tale telling that not long after Lia's children died
they made a well behind the to^vtl, into which no girl was allowed to look; at that
time they established taboos; the well fills with water, which becomes a large river,
which sweeps away the middle of the town; they build a trap on the other side, and
the river becomes a lake; there the people are called Salmon-Trap People.

In the discussion of this story I have omitted the Le'gwilda^x" story K 5.130. This
tells of three brothers and one sister, and the husband of the sister, Nantsuwigame. The
four men go hunting together, but the husband is unsuccessful. He suspects his wife,
finds her with her lover, whose head he cuts off. The woman flees to her brothers.
The husband stays singing in his house. Then the brothers go to the house and find
the head, and the husband flees. The story then continues in the form of Burning
Leggings (p. 781). It seems fairly clear that this is a distorted version of these stories.
As stated in 5.130, 1 suspect very strongly that it is a recent importation from Skeena
Kiver.

50. Story of the G'ispawadwe'da (p. 297)

A man is carried to a bear's den and taught how to catch salmon and how to build
canoes. A\lien he returns, he looks like a bear, but by means of medicine he is finally
restored. He becomes a successful hunter and assumes the bear crest Ts 297.

51. Tsauda and Halus (p. 297)
(2 versions: Ts 297 ; Ts 5.298. See also Sk 346)

A shining youth from heaven named Tsauda appears to a girl who is carefully
guarded. She marries him. The next night Tsauda sends his slave Halus, and she
mistakes him for Tsauda. Suddenly Tsauda himself appears and curses his slave.
He himself marries the girl's lame sister. He takes her up to the sky, washes her in
his father's washtub, and she becomes beautiful and sound of body.' Tsauda receives
from his father a magic sling and sling-stones. ^ The father-in-law sends Halus to get
firewood. Tsauda blows water from his mouth, and wills that the firewood shall pro-
duce smoke. It so happens, and Halus is scolded. Next Tsauda gets wood, which
burns well. In spring the people move to Nass River. They can not round a point
on account of head winds, and Halus is induced to throw a stone from his sling against
the point of land. Tsauda wills that it shall fly back and pass through the old chief-
tainess's lip-hole. AMien Tsauda throws, he makes a hole through the rock, through
which the canoes pass. Next they throw at a copper hanging on a high mountain.
Tsauda wills that Halus's sling-stone shall pass through his father-in-law's canoe, while
Tsauda hits the copper. It slides down, and one part flies to Copper River, anotlier
part northwestward. When they go fishing, Halus fills his bag net with leaves, while
Tsauda fills his canoe with fish. Halus is ashamed, jumps into the water, and becomes
a snag. His ^vife also jumps into the water, and becomes a codfish. Tsauda's bag
net catches in the snag, and Tsauda curses him and transforms him into a red cod.
When Tsauda catches the woman who had been transformed into a codfish, he
throws her back into the water. Tsauda's wife gives birth to a daughter, who is
born with four holes in each ear and a hole in lip and septum. He says the girl is his
sister-in-law come back. He annoimces that he will take his wife up to the sky, and

> See also p. 870. • These appear also in N 139.

856 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

that he will return with his daughter, who is to be called Moon. Later on he does so;
and when he arrives at his father-in-law's house, the new-born child is a gro^vn-up
woman, who is called Moon Ts 297.

While Mr. Tate gives this story as belonging to one of the Wolf
families, I collected it in 18SS as part of the GunaxnesEmg"a'd tale,
which belongs to the Ganha'da. '

When the woman who had been taken by the Bears leaves her husband , Dzaga-di-la'",
he gives her a slave whose name is Halus. They return to Metlakahtla, and Halus
tells the people that their princess has returned. In winter there is a famine, and
GunaxnesEmg'a'd tells Halus that they will go to get meat and fuel. Gunaxne-
sEmga'd throws his club into the water, which kills seals. Against the orders of the
young chief, a slave-woman hides some of the seal meat and takes it home. A\Tien
they come to a tree, GunaxnesEmga'd orders the men to close their eyes. He throws
one of his sling-stones against the tree, which falls down and breaks to pieces. The
slaves load the canoe, and he presses the load down so that it takes up only a small
space. The slave-woman feeds her child, which chokes, and in this way it is dis-
covered that GunaxnesEmga'd has killed seals and thrown down a tree. Gunaxne-
SEmga'd's uncle has two daughters. The younger one is lame. GunaxnesEmga'd
wishes to marry the older one, but Halus gets ahead of him. He takes the younger
one, washes her in a pond, and she becomes beautiful. GunaxnesEmg'a'd wishes that
Halus shall go out to get fuel, and wills that the smoke shall blind the chief's wife.
It so happens, and the chief is angry. The following day GunaxnesEmg'a'd himself
goes and gets a great deal of good fuel. The people go to Nass River to catch olachen,
and GunaxnesEmg'a'd challenges Halus to try to hit a stone and to break it. Halus's
stone jumps back and hits his mother-in-law's mouth. Next GunaxnesEmg'a'd
throws, and makes a hole through the stone. Next they throw at a copper on top of
a mountain. Halus is unsuccessful, but GunaxnesEmg'a'd hits it and wills that part
of it shall go to Skeena River, part to Cassiar. On Nass River, Halus catches only
leaves, while GunaxnesEmg'a'd catches fish. Halus and his wife are ashamed and
jump into the water and are drowned Ts 5.298.

The incident of the copper occurs also in a peculiar ending of the
Gau'5 story as told by the Skidegate (see p. 854).

One of the heavenly children who is left-handed captures a loon. Then he marries,
and the people go to Nass River. He puts on the loon skin and catches a hair-seal,
gets firewood and a halibut. There is copper on a cliff on Moimt QatcliigA'n on Nass
River. The people try to shoot it down with arrows, but are unable to do so. A slave
of the youth's father-in-law tries to bring it down "wdth a sling, but hits his master's
■wife. The youth hits it. When it falls, his mother-in-law is frightened and wishes it
to go north. Therefore there is much copper in the north.

The rest of this story deals with the rivalry between the youth and the slave and
the faithlessness of the -wife of the former. It seems like a much distorted version of
our tale.

The slave steals the youth's clothes, sits down by the side of his wife. Eventually
his wife and the loon skin disappear. She has tried to imitate him and is drowned in
the attempt Sk 346.

The story proper of Tsauda and Halus ends here. The following
part deals with the adventures of the families of his daughters:

The elder girl marries, and her husband goes to get the copper which has been thro'wn
up the river. He starts with three companions, and reaches the tree of sweet odors,
which embraces and threatens to kill him. The tree is killed by digging it out, and

BOAS] COMPAEATR'E STUDY OF TSIMSHIAN MYTHOLOGY 857

the prince escapes. They sell the wood of the tree at a high price. He goes on to
find the copper. Near the head of the ri\er he sees a salmon in the water, spears it,
and clubs it. ^^'hen he throws the salmon backward over his shoulder, he finds that
it is copper. In the night the chief dies, because the live copper kills him. His
companions throw the copper into the fire and melt it. They carry the copper and
the body of the prince home in their canoe. The prince's wife moiu-ns for him. Her
father appears to her in a shining light, and revives her husband by sprinkling him
with the water of life and slapping him on his cheeks. Then he is taught the taboos
of copper, which become the property of his family Ts 303. The capture of the cop-
per salmon and instruction regarding copper taboos occur also in M 692, M 701.

52. Story of the Wolf Clan (p. 306)
(2 versions: Ts 306; Tl 122)

At Metlakahtla there is one Eagle village opposite the Wolf \-illage. The two
tribes build a weir between the two islands and quarrel about the game. A battle
ensues, in which the Eagles are -v-ictorious. The Eagle chief's wife gives birth to a
number of children. Their father allows the girls to grow up, but kills his sons.
Finally she gives birth to a boy. She tells her husband that it is a girl, and the child
is allowed to grow up. The woman and her son flee. \\'hen the boy is grown up, he
takes revenge and kills his father. (See also K 5.138, LkungEn 5.61, Kath 158, for
the disguising of male children.)

The mother tells him about the live arrow which is owned by Chief Gutginsa', who
lives on the northwestern confines of the world. The son sets out with his friends,
taking along much food. AMien they camp, he bathes. A youth appears to him, who
gives him instructions how to reach the country of Gutginsa'. They pass a number
of villages. Every time the young man puts on his sparrow blanket and sings. Then
the people tell him how far it is to the village of Gutginsa'. They continue to sacrifice,
and finally reach a large A-illage, where they are told there are three more \-illages to
pass, and that it is one month's travel between the villages. In the last village he
puts on his sparrow garment, is called in by the chief, and is told that he has reached
the corner of the world, that beyond there is only air. The chief offers to accompany
him, and both fly away in the form of birds — the youth as a sparrow, the chief as a hum-
mingbird. They reach the air island, and the hummingbird asks for the loan of the
live arrow. Hummingbu-d instructs the youth to keep the arrow in hiding to protect
it against noxious influences. He also tells him to call in the old men and to ask them
for instructions. AMien they return, the youth is told to wear his spaiTow blanket, to
fly ahead of the canoe, and to sit down on the bow when tired. He is told that in this
way he will reach home in four days, nie prince owns many grizzlv-bear skins.
He inv-ites the old men of his father's tribe, and asks them what they did when
young. One said that he was in love with women; another, that he succeeded
in getting a good-looking wife; a third, that he married many beautiful women. All
these he sends away, each with a present of a grizzly-bear skin. Finally an old man
tells him that he has been a warrior. He shows him how he shoots through a knot-
hole, and how he can jump forward and backward o^■er two boxes placed one on top
oftheother. \\'hen shooting, he shouts, " I shoot right through the eye!" Theyoung
man takes his vmcle's name, and his father tries to kill him. One night the young
man sends the live arrow through the smoke hole into his father's house. It goes
through the heart of the chief. On the following morning the chief is found dead.
The arrow is taken out, and the people see that the eyes in its head are twinkling and
that it has teeth, ^^'hile the people are examining it, it flies away. The people
mourn and try to find the owner of the arrow. During the festival given by the dead
chief's nephew, all the chiefs of other villages are given large presents, but the chief's
own son is insulted by receiving a small jiresent. A quarrel ensues, and the people
learn that the voung man has killed his own father. Thev attack him. A rock lies

858 TSIMSHIAN MYTHOLOGY [eth. ann. 31

on the beach in front of the villay:e. UTien the attacking party land; singing is heard
in the young chief's house. Eagle down flies upward through the smoke hole. The
young man comes out wearing his dancing-ornaments, holding his bow in one hand,
a rattle in the other. He leaps dovra to the beach, jumps over the rock, and lets his
live arrow go. He jumps back over the rock, runs up to the hou.se, up a ladder to the
roof, and down through the smoke hole. The arrow goes through the hearts of the
people, kills them, and then returns. No matter how many people appear, the arrow
kills them all. The old man advises his owh relatives not to go to battle, but they
do not believe him. Finally the old blind warrior himself goes out. He is placed
behind the rock, and his grandson points the arrow to the smoke hole. When the
young person comes out, the old man lets go, and hits the prince in the eye and kills
him. His sister puta on the armor and acta in the same way as her brother had done.
When going back, however, she turns and jumps over the rock forward. She becomes
tired, and the people see that she is a woman. She throws the paraphernalia of her
brother away. They are transformed into rocks. The W'oli people are scattered
among all the tribes Ts 306.

A similar story of a war between the Ginaxda'yiks (Bear clan)
and GitAndu' (Git!Endo', Eagle clan) is embodied in the long Raven
legend recorded by Swanton at Wrangell.

At the village Gitlikc there is a war. A chief, his sister, and his sister's daughter
are the only people left. The chief sends for an old man, in order to get knowledge.
The first old man tells about good food and his noble descent; another one, about his
love affairs. Finally he sends for Old Man Who Foresees All Troubles In The World,
who lives among his enemies. Tlie old man instructs him always to speak highly of his
enemies, and makes a Wolf helmet, a dancing-hat of wolf skin, and an arrow which
is decorated with black lines. The youth is in.structed that his sister shall .sing a war
song for him, that his sister's daughter shall beat a drum, and that he shall jump over
a rock on the beach four times. The old man tells the chief not to direct his arrow
toward the canoe farthest from the beach, in which the old man's nephews are. The
old man further instructs the chief to let the arrow go at midnight, and to say to it,
"I am shooting you to kill the chief of my enemies." At midnight he shoots, while
his sister and his niece are singing and beating the drum, and the arrow pierces the
enemy's heart. The people try to find where the arrow has come from, and it flies
back, naming the village where it came from. The people attack the chief. When
they land, the chief's sister sings, and the niece beats the drum. ^Mien he comes out
of the house, ashes fly out, which conceal his mo\'ement«. He shoots, and his arrow
passes through four canoes, comes back, and he shoots four more canoes. He shoots
the old man's relatives, and then the arrow flies back to the old man, who, in his
turn, kills the chief. Then the sister puts on her brother's war clothes, while her
daughter sings and drums. The people tell the old man that he has not succeeded in
killing the chief; but when the woman is running back to the house, they see her apron,
recognize that she is a woman, and attack her. She escapes with her daughter. From
the top of the mountain the two see that their house is being burned Tl 122. Here
follows the Gau'o story (see p. 847).

53. The Prince and Prince Wolf (p. 317)

The wife of a prince who is a successful hunter goes picking cranberries with her
maid. She meets a youth in the forest, who seduces her. She wears an armor set
with ears of reindeer and deer, and a garment of mountain-sheep feet. He wears a
hat ornamented with a wolf's tail. The prince becomes unlucky. He goes home
secretly and questions his wife's maid, asking whether his wife had been true to him.
Then ho kills the young jnan who is in the house and cuts off his head. He takes the
armor and helmet as his crests, and does not discard his wife, because through her

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 859

he obtained these crests. The people build a fort .with a double wall asjainst the
Wolves. The Wolf prince's mother sings her mourmng-song, and asks for the body.
At night the Wolves attack the fort. They throw down the outer wall, but are unable
to break the inner wall. At last the prince says to the Wolf mother that he will take
her son's name. She adopts him as her son. From this time on the prince is suc-
cessful again, because the Wolf mother helps him. After the death of his father and
mother, the Wolf mother carries him away. She invites all the \vild animals, to show
them her adopted son. She gi\es him her liirother's two daughters in marriage. The
Wolf wives help him when he goes hunting. Finally he becomes homesick. He
goes home alone. His body has become hairy. His cousin, the chief, recognizes
him and welcomes him. After a while he brings down his Wolf wives too, who help
the people hunt by locating the game. When he dies, he orders his children, some
of whom are Wolves, not to harm the people. The rest of thj children stay among the
tribe.

There is no strictly analogous story on record. The incident of
the stockades built against animals occurs, however, in other con-
nections.

In a Masset story (M 518) it is told that a man is carried away by the Black Bears.
Eventually he steals the Bear chief's skin and makes his escape. Here the incident
of the fort is introduced ( M 522). _ The ])eople build ten stockades, one inside another.
The animals try to overthrow the fort, jmll out the posts with their teeth, but are
unable to destroy the innermost line.

54. The Ghost who Fought with the Great Shaman (p. 322)

A prince and his friends play that they are shamans. He lies down in a coffin and
dies at once. His friends watch by the grave-box, but after a while go home one after
another. His father takes the body home, places it on a plank, and finds that the
heart is still beating. The shamans dance and restore him. The prince has come
to be a great shaman, and goes to recover the soul of a person who died. He goes to
the \illage of the Ghosts and takes back the soul. On account of his shamanistic art
nobody dies. Therefore the Ghosts try to kill him. Next time when he crosses the
bridge to the Ghosts' village the Ghosts try to throw him into the water, which burns
his feet (see p. 455). He lies sick in his father's house, but recovers by the aid of his
supernatural powers. Next the Ghost chief pretends to be sick, and sends for the
prince to cure him. \\Tiile he is away the Ghosts attack the tillage, but are beaten
back by means of noxious fluids which are thrown against them. When the prince
performs his shamanistic dance around the Ghost chief, he kicks the ground, the earth
opens and swallows the chief of the Ghosts, who thus meets his second death. He
cures a princess who has been drowned and whose body is found months after. The
other shamans become envious and decide to kill him. They give him dried human
flesh to eat, and he predicts that he will die, but will revive after a year, provided
they will catch him. One of his nephews promises to do so. At the end of one year
he arises in the form of an owl. The nephew is afraid, and for this reason all the
people die. He becomes the chief of the Ghosts. His companions become powerful
shamans. The souls of the shamans who killed him he casts into the burning river
that separates the Ghost village from our world. The prince's friends are told by him
not to try to resuscitate those who have been dead more than four days. They disobey,
and are killed by the Ghost chief.

55. Great Shaman (p. 331)

A prince and his companions try to obtain power in a deep pit. The first two have
not the courage to go down, but are hauled up again after descending a short distance.

860 TSIMSHIAN MYTHOLOGY [eth. ann. 31

The tliird one has a cedar-bark, line tied around his waist, and is let down to the
bottom. He passes stinging insects, which have frightened his friends. Down below
a door opens with a clap of thunder, and he is led into a house by a hairy young man.
Inside a shaman is seen. Another shaman comes in, and he sees whistles, batons,
boards for beating time that move like serpents, a live rattle, etc. Many sliamans
come in and put their powers into the mouth of the visitor. He finds himself in dark-
ness at the bottom of the pit, and ispuUed up. A^Tien going home, aU the men find
that they have acquired supernatural power. The man who had been given the
greatest power does not show it at once, but finally becomes a great shaman. The
other shamans are jealous of him and call him to a youth who jiretends to be sick. He
tells the man that on account of his evil intentions he shall never recover. The people
bring him poisonous water,- and he makes them drink it. AVhen going home, he takes
along a spring of water. Another attempt to kill him fails. A cannibal invites him,
and they expect that the human flesh wiU take away his shamanistic power. How-
ever, he swallows it whole and takes it out of the side of his body. Finally he is called
to the supernatural being Bagus. He is taken along in a supernatural canoe, and
when about to lose consciousness he blows poisonous fluid into the air, which
strengthens him. He sees an aiTow in the chest of Bagus's son, pulls it out, and
thus cures him. Other shamans who had in vain tried to cure the prince had been
thrown into a lake of blood. Wlien he returns and the sun rises, he sees that the canoe
is a log of driftwood .

The incident of the invisible arrow has been discussed on p. 820.
The whole story of the visit to the supernatural being Bagus is
obviously a version of the widely spread Land Otter stories of the
Pacific coast. The Land Otters take away htiman beings in their
canoes, and keep them until they are finally transformed into land
otters.

56. Story of the Ghost (p. 336)

A prince named Brown Eagle dies and is buried. One day the children dig fern
roots near the burial-place, and in jest offer some salmon to the buried prince. A
middle-aged woman warns them and hides with her two grandchildren. Suddenly
a terril_)le noise is heard. The skeleton of the prince appears and asks for the salmon.
It takes away the breath of the people, and they all die. Some run into a fire that
they have started , and are consumed. The shamans decide that the people must have
a war with the Ghosts. The people put on tlieir armor and go to the bitfial-ground.
Led by the shaman, they go to the Ghost house at the burial-place, attack it, and
rescue the souls of the young people.

57. The Man Who BouisfD Up His Wrinkles (p. 339)

An old shaman wlio lives on an island sells arrows winged with beautiful feathers.
He abducts princesses and kills them, but his actions are not known to the people.
One day a good-looking young man appears to the last sund^dng princess. He wooes
her, and asks her to follow him. He takes her to a small house filled with beautiful
furs and other valuables. On the following morning she finds that what she believed
was a youth was the old shaman who liad tied u]) his wrinkles, so that his skin appeared
smooth. After a few days he takes her to a rock where he intends to gatlier feathers.
^^^len they reach there, he tells her to jump ashore, and immediately pushes off, and
says that he will leave her to die. The old man shouts, and flocks of birds come down
to the rock. She hides in a cave; and when the birds leave again, she picks up

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 861

their feathers and finds the bones of the victims of the shaman. After four days the
shaman reappears, intending to pick up the feathers. AVlien lie goes ashore, she creeps
into the canoe, cuts the rope with wliich it is tied to the shore, and leaves the shaman
on the rock. She shouts, and he is eaten by the birds. Then she returns home, and
she tells what has liappened.

A somewhat similar story is told by the Comox. A woman deserts her rival on a
lonely rock, induces her to tear out her hair, and calls the Thunderbird to kill her.
Later on she is killed in the same manner by the woman who had survived Co 5.84.

An old woman who ties up her wrinkles in order to appear young is mentioned in
Lil 294; Lil Hill-Tout 6.185; Sts 5.30; U 284 (see No. 64, p. 605).

58, 59. The Brothers Who Visited the Sky; the Six Hunters

(pp. 344, 345)

(6 versions: Ts 344;' Ts 345; = M 370; Sk 259; Sk 36; Hare Indians, 7.207)

A group of stories common to the Tsimshiaii, Haida, and Tinneh
centers around the idea that hunters, by disregarding certain taboos,
may find themselves suddenly either at the bottom of a pit or on
top of an miscalable rock.

Three brothers are out hunting and lie down to sleep. When they awake, they find
themselves on a rock near the sky. The elder brothers want to climb down, but the
youngest ad\ases them to wait. 'When they lie down again, the youngest is told by
the daughter of the Sun to hold a pebble in his mouth (see p. 776). The elder brothers
try to climb down while the youngest is asleep, and perish. The youngest prays to
the heavenly bodies, puts his arrow into a crack, ties a rope to it, and gets back
safely Ts 344.

Six men go out hunting. Their provisions are stolen by a squirrel, which they
throw into the fire. On the following morning they find themselves in a deep pit.
Since they are hungry, they throw one of their dogs into the fire. Suddenly they
see it on top of the pit. Then five of the men jump into the fire and appear at once
on the rim of the pit. The youngest one lies down. Tlie Mouse Woman appears and
takes him to the house of the Sqiurrel, who tells him that the other men are dead.
On the next morning he finds himself in the woods, sees the bodies of his companions,
and returns. The people kill the Squirrels, who, in revenge, burn the town, sparing
only the house of the youngest hunter Ts 345.

A hunter and his friends kill a black bear which is different from others. On the
following morning they find themselves at the bottom of a deep pit. They put one
of their dogs into the fire, which at once is seen on top of the pit. They do the same
with their other dogs, and finally they themselves jump into the fire. Immediately
they find themselves on top of the mountain. They go home in their canoe; but
when they arrive, nobody takes any notice of them, and they find that they have
become supernatural beings M 370.

Ten brothers go hunting with a dog. They find themselves on a steep mountain,
light a fire, jump in, and find themselves on the ground below. They reach a town
in JIasset Inlet, and find that they have become supernatiu-al beings Sk 86.

The incident occurs also in the long story of Laguadji'na, which
is said to have happened in the Kaigani country.

A woman has ten children, whose father is a Dog. They attain human form when
their mother burns their blankets. North marries the only girl among these children,
and a contest between the brothers-in-law follows. North puts them on an inaccessible
tree. The brothers jump into the fire, and find themselves at the bottom Sk 259.

1 Same as Ts 5.290. ^ Same as Ts 5.304.

862 TSIMSHIAN MYTHOLOGY [eth. anx. 31

A Hare Indian story recorded by Petitot is probably related to
the Haida tale.

Two sisters have been carried away by a giant, and live among the Dog people.
Their brother searches for them; and when he finds them, the women run away
with him and leave their Dog children. 'When they awake, they find themseh-es
on top of a steep mountain. They go to sleep again, and the brother flattens out the
country. On the follo^ving day, on awaking, they find themselves on a small desolate
island. The brother creates a road that leads to the shore 7.207.

60. The Land Otter

(2 versions: Ts 345;' K 10.249. See also TI 28, TI 87, Tl 4.288, M 523, M 536.— Tl 29,
Tl 187, M G53.— Tl 5.322, Kai 251.— Tl 30; Tl 188; Tl 4.272; Kai 253; M 517; M 545;
M 601; Sk 64; Sk 269. See also M 448; Kai 254)

Stories of people who are drowaied and taken away by the land
otters are very common among the Tlingit and Masset, but occur also
among the Tsimshian and Kwakiutl. In these tales the life of the
land otters is described; and many of them hinge on the point, that,
if a traveler accepts the food of the ottei's or follows their call, he is
lost and can never return.

A man and his sister capsize. He swdms ashore and sees a fire that seems to move
away when he approaches. He starts a fire of his own. The Land Otters arrive in
their canoe. He tlirows the paddlea into the fire and they turn into minks. At the
same time the people disappear and the canoe turns into a log of driftwood. Later
on his sister's ghost appears and feeds liim. The man is on his guard, and is rescued
by his friends Ts 345.

Quite analogous is a Kwakiutl story which tells first how a woman
is induced to eat the Wood Man's food and is thus captured by him.

A hunter reaches the Wood Man's house. He is warned l)y the captured woman.
He throws the food and paddles of visitors into the fire. The food becomes rotten
wood, the paddles become minks. The canoe becomes a skate; the people, land
otters. Eventually he is rescued K 10.249.

There are many other tales dealing with encounters with land-
otters, but the themes show great variation. In our series the
essential idea underlies the story of the princess who married a land-
otter, which has been discussed on p. 751.

61. The Deluge (p. 346)

Some hunters go to a lake. The waters of the lake rise acd overflow into Skeena
River. A whale appears and goes down again. The following year two brothers try
to get supernatural power at this lake. The elder one steps into the water and sinks
to the bottom. The lake rises again, and the whale emerges. The younger brother
remains on shore. The man who has gone into the lake is taken into a house. Light-
ning and a grizzly boar appear, and he is given various supernatural gifts — a thunder-
bird, a grizzly-bear box, living eyes (the hail), a monster called Mouth At Each End,
a codfish. He comes ashore with these gifts and finds his brother star^'cd to death.
Martens have eaten his body. He restores him to life, and the younger brother also
becomes a shaman. The martens that have eaten him are in his body, and a vessel
of blood is his supernatiu'al power. On account of the great power of the elder brother,
the supernatural beings try to kill him. Finally two hermaphrodites ^overcome him.

' Identical with Ts 5.290. -Probably homosexuals are meant.

BOAS] COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 863

The younger brother remains alive and overcomes his enemies. One winter there is
a famine, and the people apply to the younger brother for help. He takes them down
the river and instructs them in the use of sea fish, and shows them how to make halibut
hooks. At that time the people of Skeena River reach the sea for the fiirst time

62. The Cannibal (p. 350)

Story of the initiation of a cannibal who is placed in a hut in the
branches of a tree.

He is visited by the caunibal spirit, who gives him dead bodies, which he has to
bolt down. He is captured by the Cannibal Society and treated in the usual way,
in order to restore him to his normal condition. He escapes and flies away. The
people desert him, and he continues to prey on them, eating live people as well as
bodies of the dead. The people catch him in a trap, and by treatment with medicine
and by putting on him rings of red -cedar bark, they try to drive away the supernatural
power. He flies to a rock which floats during high tide, and later on lands again. He
continues to live on a tree. He devours people every now and then. After two gen-
erations his voice ceases to be heard.

63. Origin of the Cannibals (p. 353)

A mountain-goat hunter pursues a white bear, and is taken into a mountain. Tliere
he finds a house, and sees the four secret societies, each seated in one comer of the
house. There he learns their practices and is sent back. He appears on the top of
a tree, devours people, but is finally overcome and restored to his senses, and teaches
the people the dances.

64. Story- of the Wolf Clan (p. 354)

The Tahltan have a war. and six brothers belonging to the Wolf Clan make their
escape. Two cross the mountains to Nass River, where they are kindly received.
Four go down Stikine River. The latter pass through an ice cave and reach a village
at the mouth of the river. They are kindly received among the Stikine people.
Later on a war breaks out, and some of them escape to Tongass. Still later one of
them escapes to the Tsimshian .

NASS MYTHS

The Wolves and the Deer (N, p. S3)

The Wolves and the Deer have a feast. They play laughing at each other. The
Wolves laugh first. The Deer fear the large teeth of the Wolves and do not open
their mouths. They are told to laugh aloud. When the Wolves see that the Deer
have no teeth, they devour them.

The Stars

(3 versions: N 86; Tl 209; M 450)

A boy makes fun of a Star, saying, "Poor fellow! You little twinkler, j'ou must
feel cold." In punishment, the Star takes him up. The people are unable to find
him. The father travels about, reaches a smoking mountain, and is told by a woman
who lives on top of the mountain that the Stars have taken the chUd and have tied
it to the edge of the smoke hole, so that sparks fall on its body. He is told to make
a chain of arrows and to ascend to the sky N 86.

Two boys make many arrows, and when playing one of them makes fun of the
Moon, saying that it looks like his mother's labret. A ring like a rambow appears
over this boy, and he is taken up. The friend who remains behind tries to shoot
arrows to the sky, and finally succeeds Tl 209.

864 . TSIMSHIAN MYTHOLOGY [eth. ann. 31

A woman who lives on Nasa River points her fingers at a star and is pulled up. She
is placed on the roof, near the smoke hole. This story continues with the rescue of
the woman, and tells that after she came back she pointed at the Moon and at a reflec-
tion in the water. Eventually she is taken up by the Moon while she is carrying a
bush of salal-berries. She may still be seen in the Moon carrying the bush and a
pail M450.

The incident of the arrow-chain has a wide distribution, and occurs
in many other connections (42 versions : Tl 209 ; Sk 78 ; Sk 142 ; Sk 354 ;
BC 69; BC 95; BC 5.246; H 5.234; Ri 5.215; K 5.157; Ne 5.173;
K 9.123; Kll.84.—Ts 5.278; Nu 5.117; Nu ap 907; Nitinath;' Co
5.68; Co 5.65; Co 5.64; Sts5.31; Squ Hill-Tout 3.522; Ntl 5.17; U246;
NtlTeit3.334; Lil311; Sh749; Kutenai;^ Okanagon' 146; Okanagon
Gatschet;* Quin 108; Kath 11; Wish 171; Wasco 303; Till 137: Coos
151; Coos 12.— Achomawi^ 166.— N 88; M450).

The boy tries all the bow staves, but breaks them except one made of very hard
wood. He hits a star, which darkens. The arrows forma chain; and when it nearly
reaches the groimd, he puts on the last one to complete it. The manner of the ascent
has been described before Tl 209.

A man who is pursued by his sister, who tries to kill him, first tries to find protection
in the house of Many Ledges. Then he goes to an island , shoots up to the sky, and con-
tinues making a chain of an'ows, which he finishes by putting on his bow at the lower
end. He climbs up, and the ladder draws itself up after him Sk 78. Raven makes
an arrow-chain, which he completes by placing his bow at the lower end Sk 142.

Tlie rejected lover (see p. 769) makes two boxes full of arrows, shoots at the sky,
and makes a chain of arrows. He puts his bow at the lower end and climbs up. After
he has been helped by the beings of the sky, he climbs down again Sk 3.54.

Among the tribes of the central coast of British Columbia the
incident of the arrow-chain is generally found in connection with
the Mink tale (see p. 585, No. 1).

Mink obtains a bow from hia mother, and shoots arrows up to the sky until they
reach down to the ground. Then he ascends BC 95. The same story is told of the
Wasp BC 69.

Mink shoots an arrow against the sky, makes a chain, which he shakes in order to
see whether it is strong enough, then he climbs up BC 5.246.

Mink receives bow and arrows from his uncle. He makes a chain, which he shakes
in order to try its strength H 5.234. The incident of the shaking of the chain is omitted
in Ri 5.215 and K 5.157. The rest of the story is the same as in the Bellabella version.

Mink, who has been deserted while diving, asks his wife, who is in the canoe, for
his bow and arrows. He makes a chain in the usual way, shakes it, and climbs up
Ne 5.173.

Mink takes his bow and arrows, strings the bow, and shoots four arrows, which are
transformed into a chain which stretches down to the ground. He shakes them, and
they become a rope. Then he climbs up K 11.84.

Mink obtains arrows from his uncle. He makes a chain of arrows,»which reaches
down to the ground. He shakes them, and they become a rope K 9.123.

1 F. Boas, Die Mythologie der nordwest-amerikanischen Kiistenvolke iOlobm, vol, Lin, p. 316, 1888).

= F. Boas, Einige Sagen der Kootenay ( Verlandlungen der Berliner Gesellschaft fur Anthropologie, Eth-
nologic und Urgeschichte, p. 165); Kutenai Tales (Bulletin .59, Bureau of American Ethnology, p. 72).

' C. Hill-Tout on the Ethnology of the Okana'k'en of British Columbia (Journal of the Anthropological
Institute of Great Britain and Ireland, vol. XLI, 1911).

' Der Tskan Vogel (Globus, vol. lit, 18.88, p. 137).
Roland B. Dixon, Achomawi and Atsugewi Tales (Journal of American Folk-Lore, xxi, 1908).

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY. 865

So far as I am aware, the incident lioes not occur in this area in
any other connection. In the north and the south, however, it is
found in many stories telling of the visit to the sky.

A man ivlshes to ascend to the sky. He goes to a sandbar near Metlakahtla and
ahoota arrows up, which form a chain. Finally he completes it by putting hia bow
at the bottom Ts -5.278.

The Mucus Boy (see p. 734) resolves to go up to the sky. He takes a strong bow,
makes many aiTows, and begins to shoot. After shooting for a long time, he sees a
fine dark line, which descends toward the earth. He rubs it with medicine, and in
this way makes it so strong that he can climb up. Nu 5.117.

The ilucus Boy asks the people to make arrows. He looks tor the "log of heaven."
Snail discovers it, and then exchanges its eyes for those of Thunderbird. The Mucus
Boy shoots at the log and makes a chain of arrows. He reaches the sky and walks
along a trail Nu ap 907.

Two brothers, Kumsla'aqs and Si'ax^m, go out in their canoe to hunt birds. The
second brother is sent to get water; and when he returns, they notice that the sun is
low. They shoot their arrows at the sky, form a chain, and shake it. The elder
brother climbs up, and when he reaches the sky shakes the chain. Then the younger
brother follows. Up above they meet the Sun, who at first is angry, but then welcomes
them, Nitinath.

Two boys go out in a canoe, and begin to shoot toward the sky, until they make a
chain that reaches down to the ground. The elder one shakes it, and finds that it is
strong enough. Then he ascends Co 5.68. Two boys who have been scolded shoot
arrows up to the sky. They form a chain. The elder one shakes it to see whether it
is strong enough. Then they climb up Co 5.65. In Squ Hill-Tout 3.522 Wren
shoots the arrows; the Transformer strengthens them with medicine.

The Sun has killed the Pitch. Pitch's sons resolve to take revenge. They shoot
their arrows toward the sky. The elder brother shakes the chaiu, and they climb
up Co 5.64. Woodpecker and Eagle h&ve lost their sons, who had been taken up to
the sky. The two birds ask all the animals to devise a plan to reach the sky.
They are all imsuccessful. Finally one Bird shoots arrows up to the sky while his
grandmother is beating time. AMiile doing so, he paints his face with a long straight
red line. After he has finished, he wipes off the red paint and paints his whole body
white. Then the arrows are transformed into a wide trail, which the animals ascend
Sts 5.31. The Birds try to make war on the sky. They try to reach the sky with
their arrows; but all of them are unsuccessful, until finally Tcitu'c succeeds. After
they have ascended, the chain breaks before all the animals succeed in getting back
Ntl 5.17. The people of the sky steal Swan's wife. The Birds try to shoot their
arrows at the sky, and finally Wren succeeds. He makes a chain, and the people
ascend. WTien they return, the chain breaks, and some remain in the sky U 246,
Ntl Teit 3.334, Lil 311.

Black Bear and Wolverene — the former the chief of the Fishes, the latter of the
Birds — make war on the sky. The animals are unable to reach the sky with their
arrows, until Wren succeeds. Then the other small birds shoot in order, until a chain
is made. Wolverene and Black Bear quarrel, and the Bear knocks down the chain
of arrows. Only a few animals succeed in getting back Sh 749.

The animal^ believe that a woman has been killed by the Sky people. They try
to make a chain of arrows, but they do not succeed until finally two Hawks shoot.
They make a chain. In order to complete it. Raven puts his beak in the nock of
the last arrow, and stems his feet against the ground. The animals go up. Wolverene
tells them to wait. Since they do not do so, he becomes angry and tears down the
arrows. Only some of the animals succeed in getting back, Kutenai 165.

The animals try to get the fire from the upper world. They try to make a chain
of arrows, but all fail. The bird Tsiska'kEna succeeds, and then the others continue

50633°— 31 ETH— 16 55

866 TSIMSHIAN MYTHOLOGY [eth. ann. 31

to shoot until the chain is complete and they climb up. AMien they try to come back,
they break the chain of arrows, and some of them have to jump down, Okanagon
Hill-Tout 146. •'" ■"

Another version of this story has been recorded by A. S. Gatschet.

The Birds are unable to reach the sky. Finally the bird Tskan (Zonolrichia inter-
media) uses the rib of an elk as bow, the feathers of the eagle for winging his arrows,
and obtains stone arrow-points. He hits the sky. Then all the other animals shoot
and climb up; last. Grizzly Bear, who carries provisions on his back. By his weight
he breaks the chain, Okanagon Gatschet.

The animals make war upon the sky. A small bird calls the sky to come down,
but does not succeed. Then they try to shoot at the sky, making a bow of the trunk
of a white cedar, and an arrow of the limb of a tree. None of the animals can bend
the bow. Wren succeeds and strings it. He is also the only one to shoot the arrow.
Snail sees it sticking in the sky. Snail directs the next arrow, and Wren pulls. In
this way the chain of arrows is made. The people ascend. WTien they return, the
arrow-chain breaks, and some are left up above Quin 108.

An ogre steals a boy, who succeeds in killing the ogre. Then the trees fall upon
him. He climbs a white pine, takes his arrow and shoots at the sky. Then he ties
the bow to the lower end and climbs up Kath 11. In a 'Wishram variant the boy is
given five quiverfuls of arrows. He goes up a mountain, makes a chain of arrows,
and climbs up Wish 171. A boy shoots arrows up in the air, makes a chain, which he
climbs; then he follows a trail which leads him to the Sun's house Wasco 303. A man
has been killed by the Sky people. His two sons set out to take revenge. The elder
brother is unable to reach the sky with his arrows. The younger brother, who is
half dog, makes a chain of arrows. WTien it reaches half down, the elder brother
helps, and they climb up. The elder one is warned not to look back while they are
climbing Till 137. The Sky people kill a man. His younger brother wants to take
revenge, makes a chain of arrows, and climbs up. On his way up he meets various
people, who give him information, Coos 151. Two men create the world. They want
to go up to the sky. They make a chain of arrows, shake it, find that it is firm, and
go up, Coos 12.

Farther to the south the arrow-chain incident seems to disappear,
and in its place we find the tale of a rope shot up into the sky. Fol-
lowing is an instance of this type of tale :

Loon Woman has married Wildcat. The latter leaves her and returns home. Loon
Woman threatens to attack the people. Then the Mice brothers make a rope of rye
grass, and shoot it with an arrow into the sky. Then they climb up the rope. The
rope breaks, and the people fall back into the burning house, Achomawi 166.

We revert to the story of the Star. After the chain of arrows has
been made, the friends of the person who has been carried away try
to rescue him.

His father carries tobacco, red paint, and sling-stones. When he reaches the sky,
a person advises him to carve a figure in the shape of his son, to place it on the roof
of the house, and to carry away the boy. He tries spruce, hemlock, balsam fir, red
cedar, yellow cedar. He hangs these figures over the fire. They cry, but only the
figure of yellow cedar does not stop. Therefore he selects the last (see p. 822). The
father goes on and meets the Star's slave, who is splitting wood. He gives him
tobacco, red paint, and sling-stones, and in return receives advice N 88 (see p. 845).

After the boy has made the chain of arrows, he sticks various kinds of bushes in
the knot of his hair. While he is ascending, the bushes bear berries, which he eata.
\\Tien he reaches the sky, he is tired and sleeps. During his sleep a girl speaks to him.
The first time she hides before he awakes. Afterwards he pretends to sleep and sees

BOAS] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 867

her. She calls him to her grandmother's house, wlio tells him that his friend is La
the Moon's house. She produces food by putting her hand up to her mouth, and
gives it to the boy. Then she gives him a spruce cone, a rosebush, a piece of de\"irs
club, and a piece of whetstone to take along Tl 210. The gu-l's brothers carve a figure
which cries, and its voice is different from that of the girl. After several attempts
they succeed in making a figure that cries like their sister M 450.

In the night the father places the wooden image on the roof and escapes wiQi his
son. The image does not cry very long. The Stars discover their loss and pursue
the boy. The father throws tobacco, red paint, and sling-stones in their way. The
Stars pick them up and paint their faces. This accounts for the colors of the. stars.
WTien he passes the slave of the Stars, he gives him tobacco, and the slave swells up,'
obstructing their way. He goes down the chain of arrows, which he pulls down N 93.

The friend places the spruce cone on the roof, frees the boy, and they run away.
The spruce cone drops down, and the Moon starts in pursuit. Here follows the Magic
Flight. The boys reach the old woman's house. They are told that if they want
to return to earth, they must think of nothing but their playground. One of them
disobeys and thinks of the old woman's house, and immediately they find themselves
back there. When they obey, they go to sleep, and on awaking find themselves on
earth Tl 211.

The Masset version is very brief. The Stars pursue the boys and the girl, who
pour out some red paint. The Stars pick it up, and they succeed in getting back to
the earth M 451.

War Between the Dwarfs and the Birds (N, p. Ill)

This story does not occur mdependentlv, but appears embodied
in various other tales. It has a peculiar likeness to the classical story
of the war between the Pygmies and the Cranes.

A person carves a sea lion out of wood, which pulls his enemy through the water to
a land across the ocean. The man and his companions go ashore, and see a canoe in
which a small man is seated. He jumps into the water and clubs halibut under water,
strings them on a line, and puts them into the canoe. When he jumps into the water
again, the men paddle out to his canoe and steal fish. When the dwarf comes back,
he misses two fish that have been stolen. He paddles ashore, a.sk3 who has stolen
the halibut, and takes the thief by the feet and kills him by striking him against a
stone. The dwarf goes back to the village, and the men are invited in. All the
people are dwarfs. At one time the people make clubs, saying that they expect an
attack by enemies. The next day the Birds come in great swarms to a sandy point
below the town. A battle ensues in which many dwarfs are killed. On the following
day the men offer their assistance. They run among the Birds and twist off their
necks. "The dwarfs are grateful and send the men back to their home. The dwarfs
are here called Gilgina'mgan, a word evidently analogous to the KwakiutI G'ingina'-
nEmis (that is, "Children of the Sea") N 111.^

Parallel to this is a Newettee story, which also tells of a man who
is towed across the ocean by a seal.

After several adventures, he reaches a canoe which is adrift near a small inland.
There is nobody in the canoe, but two halibut are in it. A man, A'pol, takes these
and goes ashore. Then the dwarf Ging'ina'nEmis emerges, carrying a haiibut in each
hand. He shouts, "\Mio has stolen my halibut?" A'pol becomes afraid and returns
them Ne 5.192.

1 .See p. 844.

2 In a Tlingit tale men are requested to assist the ducks in their war against the herons Tl 56.

868 TSIMSHIAN MYTHOLOGY [eth. axn. 31

A man makes a seal of cedar wood. His brothers try to kill it and are towed across
the ocean. After aeveral adventures, they reach a village, where they go sealing.
Near an island they see a canoe adrift. There is nobody in it. After a while a dwarf
named Tcetciudjai'mix comes up, who puts two halibut into the canoe. The brothers
steal one of the fish . When the dwarf comes up again and notices the theft, he stretches
his hand out, moves it around the horizon, and in this way gets the scent of the brothers,
The Birds try to attack him; but he overcomes them, puts them into his canoe, and
enslaves them. He takes them to the \'illage of the dwarfs; and the chief tells them
to assist them in the war against the Birds, who shoot the dwarf? with their feathers.
The brothers club the Birds. The youngest brother pulls the feathers out of the
bodies of the killed dwarfs, and they come to life again. Out of gratitude the chief
sends the men back home. He puts them into a whale, which serves as their canoe
Co 5.SS.

Paul Kane ' tells another version of this story, apparently collected
among the Nisqually of Puget Sound.

In a family of four brothers the three younger ones quarrel with the eldest one, who
causes a Seal to take them across the ocean. They spear it, and are unable to detach
the harpoon-line. They land and see a small canoe. In it is a dwarf, who jumps
into the sea and brings up a fish, which he throws into the canoe. Every time he
comes up he counts the fish. One of the brothers swims out to the canoe and steals
a fish. The dwarf notices that one fish has been stolen, and moves his hand along the
horizon. It is arrested in the direction in which the brothers are hidden. He finds
them and takes them home. Swarms of large geese appear, which attack the dwarfs
with their feathers. WTien all the dwarfs are killed, the birds leave. The brothers
pull the quills out of the bodies of the dwarfs, and they retium to life. In return the
dwarfs send the brothers home. They are placed on the back of a whale, which carries
them away. On his way back the whale transforms the brothers into turtles.

Coyote meets a man who dives from his canoe and comes up holding in each hand
a sturgeon. He puts the sturgeon into the canoe and counts them. When he dives
again. Coyote steals one of the sturgeon. \Mien the person comes up again, he misses
a fish. He points with his finger, and thus finds the place where Coyote is located.
Coyote dodges, but the finger always points at him. Coyote sees that the person has
no mouth. Here the story continues different!}', and it is told how Coyote cuts a
mouth in his face. Then he makes mouths for all the people of the tribe Wish 19.

ts'ak- (N, p. 117)

This story is a combination of the story of the boy or bird that
killed the grizzly bear and the marriage to the daughter of the Chief
in Heaven. The latter part has been discussed in connection with
the Asdi-wa'l story (pp. 243 et seq.).

A boy named Ts'ak' catches fish, which are stolen by Grizzly Bear. The boy scolds
the Grizzly Bear, who snuffs him in. Ts'ak- kills the Bear by starting a fire in his
stomach. Then he comes out and asks his grandmother to cut the Bear. First she
refuses to believe him, but finally accompanies him and finds the Bear N 117 .

Other stories of this type have been discussed before (see No. 4,
p. 611; pp. 659,687, 718).

On the opposite side of the river live the Wolves. Ts'ak- visits them, and they
learn that he has killed a bear. They tie him, go to his house, and steal the meat.
On being released, he returns, finds his grandmother asleep, cuts some flesh off of her
body, roasts it, and gives it to her to eat. Then he taunts her with having eaten her
own vulva, and she turns him out of the house N 120 (see No. 18, p. 585).

1 Wanderings of an Artist among the Indians of North America (London, 1859), pp. 250 et seq.

BOAS] COMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 869

Ts'ak" takes revenge on the Wolvea. A gupematural being tells him to blow sicknees
through a hollow bone into the daughter of the chief of the Wolves. The AVolf shamans
can not cure her. He claims to be a shaman, sends his grandmother to offer his
serv-ices. He cures the girl, and recei\es as reward the sick girl and a slave named
Drum Belly N 122.

Parallel to this is a Masset tale. A boy has been deserted with his grandmother.
The boy makes himself into a shaman and goes to cure the child of his uncle who
had deserted him M 417.

Here follows Ts'ak''s visit to the sky. He desires to get another wife, and starts,
accompanied by his slave Drum Belly, and several Birds. He reaches a burning
moimtain, which he tries unsuccessfully to cross by assuming the shape of ■various
birds. He lies down, and is called by a Mouse, whose house Ls under a bunch of grass.
He obtains her good will in the usual way, and is shown the trail that leads to the other
side under the moiuitain. At the end of the trail he reaches another Mouse, who
gives him advice. Then follows the marriage between Ts'ak' and the daughter of
the chief, and the tests of the son-in-law, as discussed on pp. 794 et seq. N 126.

Growing Up Like One Who Has A Grandmother (N, p. 137)

This story belongs to the type of tales of boys who are deserted
by the tribe (see p. 783) . The introduction is somewhat different here ;
but the second part of the story, telling how the boy becomes rich
and how he rescues the people who have deserted him and who are
starving, is the same as usual.

A chief's nephew is a poor orphan. A light comes down from heaven and hangs at
the end of a branch. It pro\-es to be copper. The chief promises his daughter to the
one who will knock it down. The orphan boy receives from a supernatural being
stones of four different colors, and with the last stone knocks it down; but the young
men take the copper away from him, and claim to have hit it. The next day a white
bear is heard behind the village, and the chief's daughter is promised to him who
kills it. The orphan boy kills it with his arrow. Tlie other youths claim to have
killed it; but the youth's arrow is found, and thus the chief learns that his nephew
has killed the bear. The chief is ashamed, and deserts his nephew, his daughter,
and their grandmother. The boy goes to a pond and shouts. A giant frog, the
guardian of the pond, emerges and pursues the boy. The boy makes a trap and catches
the frog in it.

The sea monster caught in a trap is mentioned in M 614, 624;
Sk 283.

He skins the frog, goes into the pond, and catches a trout. He puts the trout on
the beach. In the morning a raven finds it and begins to croak. The princess sends
the boy to look, and he brings the trout. Every night he goes out and catches in
succession trout, salmon, halibut, bullheads, seals, porpoises, sea Uons, and whales.
Finally the princess discovers that he catches them, and asks him to marrj' her.
They have two children. The chief's people are starving; and the chief sends a
man and some slaves to see if his nephew, his daughter, and their grandmother are
dead. The boy gives them food to eat, and they report what they have seen. The
people retiu'n; and he sella his i)ro-\'isions for slaves and elk skins, gives a potlatch,
and becomes a chief. Finally he is unable to take off his frog blanket, and stays
in the sea, whence he pro\ddes his wife and children with foal N 165.

The story of a man who kills an animal or a monster, whose skin
he puts on and whose form he thus assumes when out hunting, occurs
frequently in the mythology of the Haida.

870 TSIMSHIAN MYTHOLOGY [eth. Ann. 31

A man killa the sea monster Wa'sgo, skins it, and puts on tlie skin. In this form lie
ia able to catch whales and other sea animals Tl 166; M 614, 624 ; Sk 283; Hai 6.60.
The same storj' ia told of a brown eagle Kai 249 ; of a halibut Sk 196; of a fish M 366;
of a sea lion M 657. A woman enters the skin of a surf scoter and goes fishing Sk 78.
In other cases the hero borrows a skin from the animals: from a mouse Sk 266; an
eagle Sk 279, Tl 204, 209; M 514. (See also Tl 101.) Tales of the skin-shifter have
been enumerated on p. 606, No. 66.

She Who Has A Labret On One Side (N, p. 18S)

A scabby slave-girl appears on the street of a village. A prince marries her. AMien
his mother feeds her, she puts into the empty dish a scab, which is transformed into
an abalone shell. In the evening the girl's mother. Evening Sky, comes and announces
that her people will come and give the prince much property. Next day they arrive.
The prince and his people go inland to trade. His wife is angry because he does not
take her along. She bathes the awkward brother of the prince, gives him red paint,
and sends him to the inlanders to trade for weasel skins. He becomes beautiful and
rich, and she marries him. Her mother comes again and brings much property,
which she gives to her new husband.

The marriage with the awkward man who is made beautiful is
somewhat similar to the marriage of Tsauda to the lame girl whom
he cures (see p. 855).

The Squirrel (N, p. 211)

This story accounts for the origin of the power of a shaman, and it
is similar in character to the story of Great Shaman (p. 859; see
also No. 61, p. 862). The single incidents, however, are quite dis-
tinctive.

A young man has killed many squirrels. One day he sees a white squirrel climbing
a spruce tree. He goes around the tree to get a shot, and finds that the squirrel is
the daughter of the chief of the SquiiTels. He is called into the house. The chief
asks him to burn the meat and bones of the squirrels which he has killed, and thus
to restore the Squirrel people to life. In return he promises to make the hunter a
shaman, and gives him a dance and a song. After some time the youth's dried-up
body is found on the tree. It is taken to his father's house and placed on a mat, and
during the mourning-ceremony he revives. The squirrel meat is burned and the
youth becomes a great shaman.

Tsegu'ksk^ (N, p. 231)

A shaman has a carved squirrel, which comes to life and kills all the people of a
village except TsEgu'ksk". He lies down on a painted board in a canoe, sings, sacri-
fices, and is taken down to the bottom of the sea, where he receives a box in the form
of a killer whale and a magical club. The box, by his orders, becomes a live whale,
which breaks the ice and takes away all the women of his enemy's village when
they come down to get water. Eventually the club and the box kill all these
people. The Haida make war on the Nasa River villages and kill TsEgu'ksk". His
head is cut off and taken along, but it swims back to the body and joins it, and
TsEgu'ksk" revives. He is invited to a feast. He knows that he ia to be poisoned,
and tells his friends to take out hia intestines when he seems to be dead, and to replace
them with those of a dog. This is done, and he revives. Another time he capsizes

BOAS] COIMPAEATIVE STUDY OF TSIMSHIAN MYTHOLOGY 871

in his t-anoe, but is rescued by gulls, which carry him to the shore. An epidemic of
smallpox visits the -vdllages. He becomes sick. Four arrows are shot up to the sky,
which do not return, and with each shot blood flows from TsEgu'ksk"'s cheek. This
shows that he will die, but will afterwards revive. He dies. His body is tied in a
box, but revives and sits on the grave-box in the shape of an owl. A painted pole
which he has erected in front of his house falls over and is seen to be rotten. At the
same time the owl falls back into the box dead N 233.

The incident of TsEgu'ksk"'s transfomiation into an owl and his
subsequent ^eatli is parallel to the incident recorded in Ts 322.

The Spirit of Sleep
(3 versions: N Boas 5.655; Tl 326; M 426)

In Boas 5.655 a dance is described in which appears the spirit of sleep. The
legend itself has not been recorded, but it must be analogous to Tl 326, the story of
a hunter who by mistake killed the spirit of sleep which flew about his canoe in the
shape of a bird. Wiile he himself could not sleep after this, he had killed by hia
act the other people. The same story is found in M 426.

In the story of Rotten Feathers the hero abducts the wife of the Spirit of Sleep,
who is warned by his chamber vessel, pursues the fugitives, and raises obstacles in
their way N 235.

The Owl

A chief's son at Prairie Town cries all the time. His father says that the Owl shall
take him. The Owl caiTies the boy's sister to the top of a tree and marries her.
After some time the Owl's child is taken to the house of the girl's father. Hid crest
and song are given to his maternal uncle, Boas 5.324.

The Boys who Became Supernatural Beings

Some boys of the Raven Clan stay in small houses in the woods. They play with
a spring salmon and dance. Gradually they become supernatural beings. The hair
of their leader turns into crystal and copper, Boas 5.326

CONCLUSION

The comparative material contained in the preceding chapter
illustrates a number of points that are of importance for the inter-
pretative study of modern primitive mythology.

In my first attempt at a comparative study of the folk-lore of the
North Pacific coast, which was published as the concluding chapter of
my "Indianische Sagen" (1895), I pointed out that the Tsimshian
take a somewhat exceptional position among neighboring tribes, and
seem to be recent intruders on the coast (p. 347).

The much fuller collections which have since been accumulated,
largely through the activities of the Jesup North Pacific Expedition,
through Swanton's work among the Tlingit, and Hill-Tout's collections
on the Gulf of Georgia, demonstrate that the Tsimshian possess a
number of stories that show close affinities to those of the Western
Plateaus, and that these have not spread among the more southern
coast tribes. Whether or not the Tsimshian differ fundamentally in
this respect from the more southern coast tribes, which have many
tales in common with their inland neighbors, will appear when a
careful analysis of other coast and inland mythologies has been made.
It is certainly true that the inland stories have, on the whole, not
gained a wide distribution along the coast, so that they are prob-
ably comparatively recent acquisitions.

Most remarkable among the inland stories found among the
Tsimshian is that of the brothers who become sun and moon (p. 727),
which has direct relationship to the corresponding tales of the Shu-
swap, Lower Thompson Indians, Okanagon, Kutenai, Wishram, and
Wasco, but which has no analogue whatever on the North Pacific
coast. The relationship of the second part of the story, which deals
wath the origin of the seasons, points even more marketUy eastward.
References to this story occur in Tlingit and Haida mythology, but
they are so fragmentary that they are hardly intelligible. The
story itseU is fully developed among the Shuswap, Shoshoni, Assini-
boin, and northern Athapascan. To the group of stories with inland
affiliations belongs also "How Raven Makes a Princess Sick and
Cures Her" (p. 722), which is well knowii among the Thompson
Indians, but occurs also among the Wishram and TiUamook, and in a
modified form among the Kwakiutl. Other tales of this class are
that of "The Beaver and Porcupine" (p. 724) and that of "The
Four Chiefs of the Winds" (p. 732). It seems plausible that a fuller
knowledge of Carrier mythology would show that we are dealing here
872

BOAS] CONCLUSION 873

with a continuous stream, that runs from the interior to the coast by
way of Skeena River, and that has slightly affected the Haida.
Swanton's collections show that Tlingit mythology has also obtained
much material from inland sources, but in this case the affiliations are
rather toward the Athapascan tribes of the Northeast. The number
of analogues to Tsimshian tales that have been found tliroughout the
interior of southern British Columbia and along the middle part of
Coliunbia River seems remarkably large.

Although some of the incidents that I have discussed possess a very
wide distribution, they have developed characteristic peculiarities in
restricted parts of the territory in which they occur. This may be
illustrated by the incidents composing the story of the Bmagliug
Host (pp. 694 et seq.). The fundamental idea of the story, the
failure of the attempt to imitate magical methods of procuring food, is
common to the whole North American Continent, apparently with the
sole exception of California and of the ^^ctic coast. Confined to
the North Pacific coast are the tricks of procuring food by letting
oil drip from the hands, by striking the ankle, and by the song of
a bird. The trick of cutting or digging meat out of the host's body is
practically unknown on the North Pacific coast. The host's trick
of killing his children, who revive, which forms part of the Bungling
Host tale in Washington and on the Plateaus, is well knowli on the
North Pacific coast. However, it does not occur as part of this
story. It is entirely confhied to stories of visits to the countries of
supernatuiral beings.

Similar observations may be made in regard to the prolific Test
theme. The dangerous entrance to the house of the supernatural
beings is represented among the Tlingit, Haida, and Tsimshian by
the closing cave or by the closing horizon; among the tribes between
ilillbank Sound and the Gulf of Georgia, by the snapping door; in
the interior of the country, by animals that watch the door (pp. 797,
798). In the northern type of heat test the youth is baked in an
oven or boiled in a kettle; in the southern area he is sent into an
overheated sweat-lodge or placed near a large fire. More important
differences may be observed in the general setting of the Test tales,
which in the northern part of the country are tests of the son-in-law;
in the southern area, matches between the inhabitants of a village
and their visitors (see also p. 816).

Other examples of the local development of the plot by the introduc-
tion of specific incidents are contained in our series; as in the story
of Raven killing the Deer (p. 703), whom in the north he strikes with
a hammer, while in the south he pushes him over a precipice ; and in
the story of the rejected lover (p. 767), in which in the northern
versions the youth is made beautiful by being bathed in the bathtub
of a supernatural being, while in the south he is given a new head.

874 TSIMSHIAN MYTHOLOGY [bth. inn. 31

lu othei' cases the geographical differentiation is not quite so evi-
dent, because different types of stories overitip. This is the case in
the story of the deserted prince (p. 783). On the whole, the tales
in which the youth gives offense by being lazy or by wasting food
belong to the north. The other type, in which a girl is deserted
because she has man-ied a dog, belongs to the south; but the two
types overlap in distribution. This particular tlicme occurs in a
much wider area on the American Continent, and other types may
easily be recognized in the stories of the Plains Indians.

In the tales of mannages with supernatural beings or animals, the
theme of the offended animal seems to belong primarily to the
Tlingit, while the theme of the helpful animals is much more frequent
among the Tsimshian.

All these examples illustrate that there are a number of very simple
plots, which have a wide distribution, and which are elaborated by a
number of incidents that are literary devices peculiar to each area.
In all these cases the incidents obtain their peculiar significance by
being worked into different plots.

Oh the other hand, we find also certain incidents that have a very
wide distribution and occur in a variety of plots. Many examples of
these are given in the comparative notes accompanying our stories
and in the annotations to all the more important recent collections
of folk-tales. The local character of folk-tales is largely determined
by typical associations between incidents and definite plots.

In most of the cases here discussed the plot has a general human
character, so that the processes of invention and diffusion of plots
must be looked at from a point of view entirely different from that
to be applied in the study of invention and diffusion of incidents.
The. latter are, on the whole, fantastic modifications of every-day
experiences, and not Ukely to develop independently with a fre-
quency sufficient to explain their numerous occurrences over a large
area. On the other hand, the stories of a deserted cliild, of contests
between two villages, of a rejected lover, are so closely related to
every-day experiences, and conform to them so strictly, that the con-
ditions for the rise of such a framework of literary composition are
readily given. Nevertheless the plots that are characteristic of
various areas should be studied from the point of view of their literary
characteristics and of the relation to the actual life of the people,
A study of a larger area than the one here attempted wiU be neces-
sary for a fruitful investigation of this problem.

Without such a comparison, it is not quite easy to give a satisfac-
tory description of the characteristic traits of the formulas on which
some of the longer Tsimshian stories are based. An attempt of tliis
kind has been made by Swan ton,' who enumerates a number of for-

' John R. Swanton, Types of Haida and Tlingit Myths (American Anthropologist, N. s., vol. vn, 1905,
p. 94).

BOAS] CONCLUSION 875

miilas, without distinguishing, however, between single stories and
recurring plots. For the purpose of a more general characterization,
the latter are undoubtedly more unportant. In our series the fol-
lowing plots occur a number of times:

1. A woman marries an animal, is maltreated by it, and escapes.

2. A woman marries an animal, who pities and helps her; she
retirrns witli gifts.

3. Men or women marry animals and receive gifts; crest stories.

4. Men obtain crests through adventures in hunting or traveling.

5. Parents lose their children; a new child is born owing to the
help of some supernatural being; adventures of this child.

6. A man maltreats his wife, who receives help from supernatural
beings.

7. The adventures of hunters; they meet dangers, which the
youngest or eldest one overcomes.

8. War between two tribes, due to the seduction of a woman and
the murder of her lover.

All these stories show a imity of the underlying idea. They are
buUt up on some simple event that is characteristic of the social life
of the people and that stirs the emotion of the hearers. Some tales
of this type are elaborated in great detail, and therefore conform to
our own hterary standards. To this class belong, for instance, the
tale of a deserted prince (p. 225; notes, p. 783), "Growing Up Like One
Who Has A Grandmother" (N, p. 137; notes, p. 869), and "Prince
Snail" (p. 161; notes, p. 747).

Besides these, there are a large number of complex tales of fixed
form, which are put together very loosely. There is no unity of plot,
but the story consists of the adventures of a single person. I do not
refer here to the disconnected anecdotes that are told of some favorite
hero, such as we find in the Raven legend or in the Transformer tales,
but of adventures that form a fixed sequence and are always told as
one story. Examples of this kind are the story of Nalq (p. 125;
notes, p. 734), Asdi-wa'l (Ts 1.71; notes, p. 792), andGunaxnesEmg'a'd
(p. 285; notes, p. 835), "The Hunters" (p. 145; notes, p. 741), "The
Prince who Was Taken Away by the Spring Salmon" (p. 192; notes,
p. 770), "The BUnd G-it-q!a'°da" (p. 246; notes, p. 825)^ "The Local
Winter in G-it-q!a'°da" (p. 250; notes, p. 829).

It is noticeable that only a few of the complex tales of this type are
known to several tribes. Although enough versions have been
recorded to show that in each area the connection between the com-
ponent parts of the story is firm, the whole complex does not migrate
over any considerable distance. On the contrary, the parts of the
tale have the tendency to appear in different connections. This
point is Illustrated, for instance, by the story of the sea-lion rock,
which among the Tsimshian forms part of the Asdi-wa'l story;

876 TSIMSHIAN MYTHOLOGY [eth. axn. 31

appears, however, in quite different connections in other regions (see
p. 818). The same is true of the story of the Ealler Whale who car-
ries away the woman, which among the Tsimshian belongs to the
GunaxnesEmg'a'd talc, but appears among neighboring tribes in this
connection, by itself, or in other connections. Other examples of
similar kind are quite numerous.

Tlie literary device that holds together each one of these tales con-
sists in the use of the interest in the hero that has been created by the
introductory story, and that makes the audience desirous of knowing
about the hero's fiu'ther deeds and adventures. The greater the
personal interest in the hero, the more marked is the desire to attach
to his name some of the favorite exploits that form the subject of
folk-tales. 1 presume this is the reason why in so many cases the
introductory tales differ enormously, while the adventures and
exploits themselves show a much greater degree of uniformity. I
have tried to elucidate this point somewhat fuUy in connection with
the Transformer and Raven tales (pp. 567 etseq.). When a large
number of the same exploits is thus ascribed to the heroes of different
tribes, it seems to happen easily that the heroes are identified. There-
fore I imagine that the steps in the development of a cultiu-e-hero
myth may have been in many cases the following : An interesting story
told of some personage; striking and important exploits ascribed to
him ; similar tales of these pereonages occuiTing among various tribes ;
identification of the heroes of different tribes. While I do not assume
that tliis lino of development has occurred every single time, — and it
seems to me rather plausible that in other cases the introductory
story and the adventures may have come to be associated in other
ways, — it may be considered as proved that introduction and adven-
tures do not belong together by origin, but are results of later asso-
ciation. The great divereity of associations of tliis t\^e compels us
to take this point of view.

On the whole, in the peculiar development of Northwest-coast
Mterature, the interest in the personality of the hero is a sufficient
means of establishing and maintaining these connections. Never-
theless there are a few cases at least in which the adventm-es conform
to a certain. definite character of the hero. I have pointed out that
this is the case in the Raven, Mink, and Coyote tales, in winch greed,
amorous propensities, and vaingloriousness are the chief character-
istics of the three heroes (see p. 618). In tales that have a more
human background these tendencies are hariUy ever developed.

The large number of Raven incidents that have been recorded and
discussed in the present investigation show also that the imagination
of the Indians revels in the development of certain definite themes,
that are determined by the character of the hero, or that lend them-
selves in other ways to variation. Thus Raven's voraciotisness, that

BOiS] CONCLUSION 877

induces him to cheat people and to steal their provisions, is an ever-
recnrring theme, the point of which is regularly the attempt to induce
the people to run away and leave their property. Mink's amorous-
ness has led to the development of a long series of tales referring to
his marriages, all of which are of the same type. The strong influence
of a pattern of thought on the imagination of the people is also illus-
trated by tales of marriages between animals and men or women and
a few other types to which I referred before (p. 875).

The artistic impulses of a people are not always satisfied with the
loose connection of stories, brought about by the individuality of
the hero, or strengthened by the selection of certain traits of liis
character illustrated by the component anecdotes. We find a num-
ber of cases in which a psychological connection of the elements of
the complex story is sought. An example of tlris kind is found in
the Raven legend, in which a number of unrelated incidents are
welded into the form of an articulate whole. The adventures of the
Steelhead Salmon, the Grizzly Bear, and Cormorant, are thus worked
into a connected series. Raven kills Steelhead Salmon because he
wants to use it to deceive Grizzly Bear. He holds part of the salmon
in front of his body, so as to make the Bear beUeve that he has cut
himself. Thus he induces the Bear to imitate him and to kill liim-
self . Finally he tears out the tongue of Cormorant, who had witnessed
the procedure, so that he may not tell. Another excellent case in
point is the story of Raven's son and Thunderbird. He has seduced
a girl, and then- son is stolen by Thunderbh-d. In order to take
revenge, he makes a wTiale of wood, then kiUs Pitch in order to calk
the whale, and by its means drowns the Thunderbird. Among the
southern tribes the same tale occurs in another connection. The
animals have a game, and Thimderbird wins. The defeated guests
are invited, and the host's wife produces berries by her song. Then
the Thunderbird abducts her, and the revenge of the animals by
means of the whale follows. In the northern group of tales the
death of Pitch is brought in, which ordinarily occm's as an independ-
ent story.

In these cases we fuid the same incidents in various connections,
and this makes it clear that it would be quite arbitrary to assume
that the incident developed as part of one story and was transferred
to another one. We must infer that the elements were independent
and have been combined in various ways. There certainly is nothing
to prove that the connection in which an incident occurs in one story
is older and nearer the original than one in which it occurs in another
story.

The distribution of plots and uicidents of North American folk-
lore presents a strong contrast when compared to that found in Eu-
rope. Eiu-opean folk-tales, while differing in diction and local color-

878 TSIMSHIAN MYTHOLOGY [eth. anx. 31

ing, exhibit remarkable uniformity of contents. Incidents, plots,
and arrangement are very much alike over a \vide territory. The
incidents of American lore are hardly less widely distributed; but the
make-up of the stories exhibits much wider divergence, correspond-
ing to the greater cUversification of cultural types. It is evident
that the integration of European cultural types has progi'essed much
further during the last two or tlu'ee thousand years than that of the
American types. Cultural contrasts hke those between the North-
west coast and the Plateaus or between Alaska and northern British
Columbia, on the one hand, and Vancouver Island, on the other, are
not easily found in Europe. Excepting a few of the most outljnng
regions, there is a great miderlying uniformity in material culture,
social organization, and beliefs, that permeates the whole Em"opean
Continent, and that is strongly expressed in the comparative uni-
formity of folk-tales.

For this reason European folk-lore creates the impression that the
whole stories are units and that their cohesion is strong, the whole
complex very old. The aual3'sis of American material, on the other
hand, demonstrates that complex stories are new, that there is little
cohesion between the component elements, and that the really old
parts of tales are the incidents and a few simple plots.

Only a few stories form an exception to this rule, — such as the
Magic Flight or Obstacle myth, — which are in themselves complex,
the parts having no inner connection, and which have nevertheless
a very wide distribution.

From a study of the distribution and composition of tales we must
then infer that the imagination of the natives has played with a few
plots, which were expanded by means of a number of motives that
have a very wide distribution, and that there is comparatively httle
material that seems to belong to any one region exclusively, so that
it might be considered as of autochthonous origin. The character
of the folk-tales of each region hes rather in the selection of prepon-
derant themes, in the style of plots, and in their hterary develop-
ment. I hope to treat this subject more fully at a later time.

The supernatm-al element in tales shows a peculiar degree of
variabihty. In a study of the varying details it appears a nmnber
of times that stories which in one case contain fantastic elements are
given a much more matter-of-fact setting than others. In the tale
of Raven's battle with South Wind we find in most cases an incident
of an animal flying into the enemy's stomach, starting a fire, and
thus compelling him to cough. In the Tsimsliian version he simply
starts a smudge in Ids house (p. 658). In most tales of the hbera-
tion of the Sun the magical birth of Raven play an important part
(p. 646) ; but among the Eskimo he invades the house by force or by
orduiary fraud. In the Tsimshian tale of the origin of Raven a dead

BOAS] CONCLUSION 879

woman's child flies up to the sky, wliile the Tlingit tell the same tale
without any supernatui'al element attached to it (.p. 781). Another
case of this kind is presented by the wedge test as recorded among
the Lower Thompson Indians. The boy does not escape mu'aculously
when the tree closes, but finds a hollow which he keeps open by
means of supports (U 209) . Here may also be mentioned the artificial
animals that drag hnnters out to sea (p. 822), as comptued to the
corresponding incidents farther to the south, in which an animal is
harpooned and swims away, dragging the hunting-canoe along. I
am imder the impression, so far as the present material shows, that
the loss of supernatural elements occurs, on the whole, near the bor-
der of the area in wliich the tales are known, so that it might be a
concomitant of the fragmentary character of the tales. That loss of
supernatural elements occm"s under these conditions, appears clearly
from the character of the Masset and Thngit tales recorded by
Swanton. In some of the Tlingit tales — for instance, in those cor-
responchng to the Asdi-waT story (p. 792) — the supernatural ele-
ments are omitted, or weakened by saying that the person who had
an incredible experience was out of his head. In the Masset series
there are many cases in wliich the supernatiu'al element is simply
omitted. I am not prepared to say in how far this tendency may
be due to confhcts between the tales and Christian teaching or in
how fai it may be due simply to the break with the past. The fact
remains that the stories lost part of their supernatural chai'acter
when they were told in a new enviromnent.

I think it would be wrong to generalize and to assimie that such
loss of supernatural elements is throughout the fate of tales, for the
distribution of explanatory tales shows very clearly that it is counter-
balanced by another tendency of tales to take on new supernatural
significance.

An additional word on the general theory of mythology. I pre-
sume I shall be accused of an entire lack of imagination and of
failure to realize the poetic power of the primitive mind if I insist
that the attempt to interpret mythology as a direct reflex of the
contemplation of nature is not sustained by the facts.

Students of mythology have been accustomed to iaquii-e into
the origin of mythis without much regard to the modem history of
myths. StiU we have no reason to beheve that the myth-forming
processes of the last ten thousand years have differed materiaUy
from modern myth-making processes. The artifacts of man that
date back to the end of the glacial period are so entnely of the same
character as those left by the modern races, that I do not see any
reason why we should suppose any change of mentality diu-ing this
period. Neither is there any reason that woiild coimtenance the
belief that during any part of this period intertribal contact has

880 TSIMSHIAN MYTHOLOGY [eth. ann. 31

been materially different from what it is now. It seems reasonable
to my mind, tlierefore, to base our opinions on the origin of myth-
ology on a study of the growth of mythology as it occurs under om-
own eyes.

The facts that are brought out most clearly from a careful analysis
of myths and folk-tales of an area like the Northwest coast of America
are that the contents of folk-tales and myths are largely the same,
that the data show a continual flow of material from mythology to
folk-tale and in.ce versa, and that neither group can claim priority.
We fm-thermore observe that contents and form of mythology and
folk-tales are determined by the same conditions that determined
early art.

The formulas of mytlis and folk-tales, if we disregard the par-
ticular incidents that form the substance with which the framework
is filled in, are almost exclusively events that reflect the occurrences
of human life, particularly those that stir the emotions of the people.
If we once recognize that mythology has no claim to priority over
novelistic folk-lore, then there is no reason why we should not be
satisfied to explain the origin of these tales as due to the play of
imasiination with the events of human life.

It is somewhat different with the incidents of tales and myths,
with the substance that gives to the tales and mytlis their highly
imaginative character. It is time enough that these are not directly
taken from every-day experience; that they are rather contradictory
to it. Revival of the dead, disappearance of wounds, magical treas-
ures, and plentiful food obtained without labor, are not every-day
occurrences, but they are every-day wishes; and is it not one of
the main characteristics of the imagination that it gives reality to
wishes? Others are exaggerations of our experiences: as the power
of speech given to animals, the enormous size of giants, or the diminu-
tive stature of dwarfs. Or they are the materialization of the objects
of fear; as the imaginative difficulties and dangei-s of war and the hunt,
or the monstere besetting the steps of the unwary traveler. Still
other elements of folk-lore represent ideas contrary to daily experi-
ences; such as the numerous stories that deal with the absence of
certain features of daily life, as fire, water, etc., or those in which
birth or death are brought about by unusual means. Practically
all the supernatural occurrences of mythology may be interpreted by
these exaggerations of imagination.

So far as our knowledge of mythology and folk-lore of modem
people goes, we are justified in the opinion that the power of imagina-
tion of man is rather limited, that people much rather operate with
the old stock of imaginative happenings than invent new ones.

There is only one point, and a fundamental one, that is not fully
covered by the characteristic activity of imagination. It is the fact

BOis] CONCLUSION 881

that every^vhere tales attach themselves to phenomena of nature;
that tlie}^ become sometimes animal tales, sometimes tales dealing
with the heavenly bodies. The distribution of these tales demon-
strates clearly that the more thought is bestowed upon them by
individuals deeply interested in these matters — by chiefs, priests, or
poets — the more complex do they become, and the more definite
are the local characteristics that they develop. The facts, however,
do not show that the elements of which these tales are composed
have any immediate connection with the phenomena of nature, for
most of them retain the imaginative character just described.

The problem of mythology must therefore rather be looked for in
the tendency of the mind to associate single tales with phenomena
of nature and to give them an interpretative meaning. I do not doubt
that when the antlu-opomorphization of sun and moon, of momitains
and animals, had attracted stories of various kinds to them, then
the moment set in when the observation of these bodies and of the
animals stUl fm-ther stimulated the imagination and led to new forms
of tales, that are the expressions of the contemplation of nature. I
am, however, not prepared to admit that the present condition of
mytlis indicates that these form any important part of mythology.

That European myths happen to have developed in this direc-
tion— presumably by long-continued re-interpretation and systema-
tization at the hands of poets and priests — does not prove that we
must look for a poetic interpretation of nature as the primary back-
'ground of aU mythologies.

The material presented in the present work, if examined in its
relation to the folk-tales of neighboring tribes and in its probable
historical development, shows nothing that would necessitate the
assumption that it originated from the contemplation of natural
phenomemi. It rather emphasizes the fact that its origin must be
looked for in the imaginative tales dealing with the social life of the
people.

50633°— 31 ETH— 16 56

APPENDIX I— BELLABELLA AND NOOTKA TALES

MYTHS OF THE BELLABELLA

Collected h}- Livingston Farrand

1. Q!a'neke^lak"

In the beginning there was nothing but water and ice and a
narrow strip of shore-line. In those days the killer whale, in the
upper part of liis body, was man; in the lower part of his body,
like a whale. Q !a'neke^lak" passed his hands over his body, and
he became a man and the ancestor of the Killer- Whale Clan of
the Nolawitx.

[Then follows the tale of the origin of the deer (see no. 16, p. 599)
and the otter (see No. 17, p. 600.)]

Next Qla'neke^lak" created the dog and gave liim to the people.
He went on and gave names to all the people and all the animals.

He came to a place where Geese were cooldng food. They were
blind women; and one of them sniffed the air and said, "I smell
Q la'ueke^lak" ! " He spit in their eyes and gave them the power to
see. Then he transformed them into geese Qianak'a'x).

2. The Sawbill-Duck Woman

In Nolo there were seven houses. In one of them lived a chief's
daughter whose name was Aa'x-taqs, whom Raven wanted to
marr}". Raven always tried to help her in her work, but she would
not let him touch her. One day he sees that there is no fire in
the house, and he offers to go after wood. (Here follows the story
p. 707.) He tells her to call Dixlais. He finds small black scales,
which he puts into a clamshell, and from which originates a child.
The child is called Xiu'Lx.

Masmasala'nix was always budding large canoes, and he mshed
Xiu'Lx to help him launch the canoe. His friend Kane'silsuq used
to take people up to heaven: therefore Xiu'lx was warned to look
out for the Eagle. When they ' launched the canoe, the Thunder-
bird took the boy by the hair, although he tried to hold on to the
canoe.

1 It is not clear whether Masmasala'nix and Xiu'lx, or Raven and Xiu'lx, are meant.

883

884 TSIMSHIAN MYTHOLOGY [eth. ann. 31

The boy sees the Kaven mourning for liim, and after three da_ys
he comes down to visit his father, who, however, does not recognize
him. At the same time Xiu'lx tells him that if he should stay
away for four days, many people would die.

Then he asks MasmasaJa'nix to help him, and they build a whale.
(Then follows the story of the war between the animals and the
Thunderbird.) He lets the people put stones into the whale. He
gets pitch and alder wood. Among the animals is also the Mouse.
The Thunderbirds stick to the whale, and the Mouse gnaws through
their wings.

3. TsIemkalaqs

A woman named Tstemkalaqs had four children by a Wolf.
(Then follows the story of the Dog children.) The eldest one is a
canoe-builder named laxis. He travels about and paints stones. He
hears of a sea monster, and goes to see what it is. Finally he dies
at a place near BcJlabella, Tqainox. He becomes the devilfish.

4. Raven Obtains the Sun

A chief kept the sun in a box. Raven thought that if he could
become the child of the chief's wife, he might be able to get possession
of the box. He turns himself into a very small fish and is taken up
in the water and carried to the chief's wife. The woman, however,
always looks at the water first; therefore, when she finds the fish,
she throws it out. Then he turns into a needle of a conifer, but she
blows it away before she drinks. When the berry season comes,
he transforms himself into a berry. The woman smells of it, however,
thinks that it is bad, and throws it away. Then he hides in a clam,
but the woman will not eat the clam. Finally he lets himself drop
into a box of mountain-goat tallow, and the woman swallows him
with the tallow.

After seven months a child is born, which grows up rapidly. The
chief always watches the box, which hangs from a rafter. Raven
begins to cry because he wants to play with it. He nearly dies
from crying. He begins to creep about in the house, and continually
points at the box. Whenever any one carries him out of the house,
he cries to get back. The friends of his grandfather make all kinds
of toys for him, but nothing satisfies him.

Finally the grandfather thinks that he wants to play with the
. sun box. First he gives him the box containing the sun's rays,
which quiets him somewhat. Then he gives him the box containing
the rainbow. He opens it, and becomes more quiet. Next the grand-
father gives bun the box containing the fog, but this does not satisfy
him. He continually points at the sun box; and finally the grand-

BOAS] APPENDIX I BELLABELLA TALES 885

father takes it down and gives it to him. The boy takes it in liis
amis, phiys with it, and rolls it about.

One day he begins to cry again. He wants to go out of the house.
When they open the door, he takes the box out and rolls it about on
the street; suddenly, assuming the form of the Raven, he carries it
away. He flies to Dza'wade, where the people are catching olachen.
He asks to be given some, but the people refuse it. He promises
them to open the box if they will give him some olachen, but they
decline. Then he flies to Rivers Iidet and to Skeena River, but
nobody will give him anything to eat. Finally he comes to Nass
River, where many people are fishing. He sits down on a stone and
takes good care of his box. Finally he opens it, and it is broad
daylight. Then the fishermen become frogs and water-birds.

Now the people had daylight. At night a blanket was drawn over
the sky in order to make it dark.

5. The Boy who Fed the Eagle

A chief's son, laxdze, used to go out with the other boys to fish.
They make a dam and catch salmon. Then they string the fish
on a rope, but they do not tie a knot at the end; therefore, when they
drag the rope along, a sahnon drops off. This annoys the chief.

The Eagle picks up the salmon, and also takes those that he leaves
in the river. The boy is as a brother to the Eagles, and gives them
much food. Finally the father becomes so annoyed that he decides
to desert him, and he leaves with all the people of the village. Only
the grandmother of the boy remains; she hides a little fire for him
in a clamshell. Then they build a fire of leaves. The Eagles watch
them. In the morning the old woman nudges the boy and asks
him to get up. Then he finds food on the beach, which is given to
him by the Eagles. First he finds a halibut, which they roast over
the fire.

The father sees the smoke from a distance, and wonders where it
comes from. The Eagles give them larger and larger food, seals
and sea lions.

After some time the father sends a canoe with two men to look
after his son. They discover the food, and on returning tell the
father that his son is wealthy. The father returns with his people;
but when they arrive, the boy upsets their canoes. (After this
follows the story how the father offered various girls to the young
man. who finally accepted one whom he Hkcd.)

6. Mink

(A boy named Hanaxla'xtua makes a chain of arrows, and clunbs up
to the sky, where the wife of the Sun sees him coming. The Sun asks
him to stay with him and to be his son. One day he cries until he

886 TSIMSHIAN MYTHOLOGY [bth. axn. 31

is allowed to play with the Sun. The Sun tells him not to play
too far from the house and not to walk too fast when wearing the
sun mask. Soon he forgets, and the world is burned. When he
looks down, the Sun is very hot. Then the Sun strikes him, trans-
forming him into a mink, to which he gives a bad smeU.)

7. The Salmon Boy

A chief has tliree children, who want to get married. One day
the chief and his sons are invited to a feast. The boys, however,
refuse to go. Aiter the feast the father takes home some of the food ;
and his eldest son, who has been lying abed, jumps up and eats it.
Then liis father scolds him, saying, "What are you doing with my
food ? If you are a good boy, you n^ay marry the daughter of Maesila,
the Salmon chief."

Then the boy is sad. He does not sleep, but stays in bed for three
days.

Then he arises, takes his bow, and goes out to kill birds. His
younger brother follows him. The elder one shoots a bird and gives
it to his brother. He repeats this tliree times. Then he tells his
younger brother to take the birds home.

After this the boy shoots three times more, and each time his arrow
strikes a sahnon-bone on the beach. When he goes to get his arrow,
and sees the bone, he says', "Alas! if you were only a fresh sahnon,
you might take me to the Salmon chief's country." The Sahnon-
Bone rephes, "Take up all my bones and throw them into the
sea!" Then the bones become a salmon. The boy, however, has left
the neck-bone of the salmon {twiwa), and for this reason the sahnon
can not jump. At the request of the Salmon, the boy searches for
it, and eventually finds it. He throws it into the water, and then the
salmon are able to jump. The fish teUs the boy to get on his back,
but not to touch the dorsal fin or his tail. The boy obeys, and holds
on to the salmon.

After traveling a long time, they come to the Salmon country. On
the way to this country there is a hole, through which the salmon
have to pass, and an Eagle is seated by the hole, watching for the fish.
The Salmon tells the boy to look out for the Eagle as they are passing
through. Several times the Salmon tries to pass through, but the
Eagle is watching all the time. Finally the Eagle looks away for a
moment, and the Salmon darts tlirough with the boy on his back.

As soon as they have passed through the hole, the boy sees that
the Sahnon are like people. There are many villages, and many
people, about there. They travel on in their canoe. First they
come to the village of the Steelliead Salmon. AU the men are tall
and strong. Then they come to the village of the Humpback Salmon,

BOAS] APPENDIX I BELLABELLA TALES 887

where all the people are poor and weak. They pass the village of the
Dog Salmon, where all the people have big teeth.

They go on; and the Salmon teUs the boy that soon they will reach
the town of the Salmon chief. He instructs him to look for the chief's
daughter, who is bathing in a lake near by. After a while they
approach a large viUage. They see many children playing. Many
birds are round the village, and flowers are blooming.

The boy follows the instructions of the Salmon, and hides near a
lake. In the morning two pretty girls come along, in order to bathe
in the lake. As soon as they have gone into the water, the boy
jumps out of his hiding-place and carries away one of them. She
smells very sweet. Tlie boy tells her that he wishes to marry her.
After some time the young woman is with child. Her father is very
much annoyed, and calls all the people together to find out who the
child's father is. The young woman is sitting on one side of the
house. First the Wren ( Tsiskin) comes in and tolls the father that he
is the father of the child, but she denies it. Next the Tso'palu claims
to be the child's father, but the girl denies it. Then the young man
comes in unseen. He has anointed himself with medicine, and the
people smeU him when he arrives. On being asked, he says that he
is the child's father, and the girl admits the truth of his statement.
Then there is great confusion in the house. The father lots the young
man sit down with his daughter on the mat.

After some time the girl gives birth to twins. Soon the children
are growing up. The young husband is very hungry, and wants to
eat salmon. One day the chief asks his daughter what ails her
husband. She replies that he wants salmon. Then the chief tells
him to go out to the playground of the children by the river, to take
one of them, and to throw him into the river. The young man does
so, and throws a boy into the river, who is at once turned into a
salmon, which he takes home. He cooks him over the fire; and the
young woman spreads a mat carefully, and tells him not to lose a
single bone. They put the bones and the eyes on a mat, and then the
young woman tells her husband to throw the bones into the river.
At once they turn into the boy whom he had thrown into the water
before; but the bo}^ cries, for he has onlj- one eye. The young man
finds it on the floor of the house, picks it up, throws it into the water,
and the boy is well again.

For some time the young man does not rise at breakfast-time. He
is homesick. The chief asks his daughter what ails him, and he tells
her then that he is longing for his parents. The chief promises to
send him back on the fourth day. Tliey prepare four boxes filled
with food, and they start, five in their canoe — the young man, his
wife, and their three children. On their return journey they do not
see the hole through which they passed.

888 TSIMSHIAN MYTHOLOGY [eth. ann. 31

He believes that he lias been away for four days, but in reality he
has been absent for four years. When he comes near his father's
house, he meets his younger brother, and sends him to tell his father
that he has married and has come home again. Wlien the boy goes
in with the message, his father strikes him, and bids him not to men-
tion the brother's name. The boy, however, insists, and finally the
father beheves, and the young man ^\'ith his wife and children enter
the house. The people dance in his honor, and he sends them to
bring in the load from his canoe. The people, however, can not hft
the boxes, because they are too heavy. Then the shaman wife goes
out and carries in the boxes. She tells her father-in-law to build a
large house and to call all the people together. They will not believe
that the boxes contain enough material for a great potlatch ; but when
they are opened, the boxes prove to be inexhaustible. One contains
salmon; another one, berries; another one, meat and taUow.

Notes

8. The bird Tsiskin quarrels with the Black Bear. The Bear snuffs
him in, and the bird makes a fire m his stomach with his fire-drill
and kills the Bear.

9. A chief catches a sea otter, and lets his daughter wash it.
Then a Killer Whale takes her and carries her away.

10. A woman named Tlalxis is picking berries. She has the same
name as a whale who came and carried her away in his canoe. Two
girls who accompanied her return home and tell what has happened.
Then the people prepare many poles and put poison on them, and
then call the monster Hanaxatse. It opens its mouth. They
throw the poles in. After a short time they become rotten and kill
the fish, which drifts ashore.

11. The Raven sees Sea Gull getting herrings. Then ho tells the
Beaver that the Sea Gull is slandering him, and suggests to him to
hit Gull's belly. When Beaver does so, the herrings come out, and
Raven eats them.

MYTHS OF THE NOOTKA'

Collected by George Htjnt

1. The Liberation of the Sun

Once upon a time there lived at Heltsaes a chief, one of the
Yalo^asaqin^ath" sept of the Mowa'tc !ath^, whose name was Gwawete,
or the Chief of the Moon, who owned the sun, which he kept in a box.
He would open only one corner of the box, so as to have daylight in
his own village; but the light did not reach to the other villages.

' The spelling of Nootka words has been revised according to information kindly furnished by
Dr. Edward Sapir.

BOAS] APPENDIX I NOOTKA TALES 889

The chief of the Tsla'wtn'^ath" sept was Raven. (Qo''cin'-mlt),
who lived at Yogwat; and he was sad because there was Ught in
Heitsaes and there was none in his village. Then he thought he
would call aU his people into his house to see what they would say
about it. He sent out his speakers to call all the people. It did not
take a long time to do that, for they wanted to find out what their
chief wishcil.

After they had all come mto his house, Raven spoke, asking the
wise men what they thought of the darkness of his village, .while
there was light in the other vUlage close to his; and he said that it
seemed bad to him. Then aU the people answered him, saying,
"Who is wiser than you, great chief? You are the only one who
can get it." He replied, "I will try to get it; and if I do not get it,
then one of you, my wise men, must try."

After he had finished talking, all the people went out of his house,
and Raven prepared for the trip ; and when everything was ready,
he started.

He went to the village ; and when he came to one end of it, he found
a spring where the people went to draw their druildng-water, for the
ground was covered with tracks. Close to the spring stood a hemlock
tree, which had a branch full of leaves. He said, "I will climb this
tree, and stay there until the princess of the chief comes to draw
water;" for he knew that the chief had a daughter. He said that
he was gomg to wait for her to come and ch'aw some water.

He took his seat among the branches, and there he sat until it was
getting toward evening. Then he saw Gwawete's daughter coming.
She carried a small bucket in her hand ; and she came and sat down
by the well. She washed out her bucket, and meanwhile Raven
transformed liimself into the leaf of a hemlock tree. After she had
washed her bucket, she dipped it into the water and filled it ; and
while she was doing so, Raven, in the form of a hemlock leaf, dropped
into the bucket.

After filUng her bucket with water, she remained sitting there quite
a while, as though she were thinking about something; and just
before she arose she took up her little bucket and took a drink. The
Uttle hemlock leaf went down with the water she was drinking.
Then she arose and went home, carrj'ing her bucket of water.

In the night she felt something moving inside of her, like a small
snake, and she screamed and cried for pain. All her father's people
came into the house to see what ailed her. Soon they discovered
that she was pregnant, and they talked about it, for she had never
yet gone with any man.

On the second day she was quite stout, and on the third day it
looked as if she were about to give birth to her child, for the hemlock
leaf had become a baby; and on the fourth day the young woman
gave birth to a boy.

890 TSIMSHIAN MYTHOLOGY [eth. axn. 31

The chief looked at the cliild, and said, "I know who that baby is.
It is Raven. Look at liis great nose, ids black feet, and his long
black claws! I don't think he came to us for nothing; he is going to
cause us trouble. I think it will be best to kill him." His daughter,
the baby's mother, however, said, "If you Idll my child, I will kiU
myself also; if you want to kill liim, better kill me first."

The child was grooving fast, and on the fourth day he could sit
up without any one looking after him; and in another four days he
could walk about. Then he began to cry, for he wanted to go down
to the beach to play in a canoe; and his mother had to take him down.

Then he went into the canoe, and he cried more for the chief's
great paddle. The name of tliis great paddle was ^oxwa'p'^ts
^no'plitt^mit' ("little paddle one-time-son"). One stroke with it
would send a canoe as far as the eye could see. The chief forbade
his daughter to give it to the boy; but she thought he might cry
himself to death, and said, "If my child cries himself to death, I
will kill myself; then you may take that paddle and put it in my
place, for it seems to me that you love your paddle more than
me." Then the chief let him have the paddle.

When he had been given the paddle, he cried still more, and asked
for the box which contained the sun. Then the chief said, "No, I
will not let him have that box, for I think he is Raven." She replied,
"If my child cries himself to death, you will lose me also." And
while she was thus spealdng to her father. Raven, the little boy, cried
so hard that his breath nearly stopped; and of course the chief became
frightened lest the child should cry himself to death; and he said to
himself, "If that cliild dies, I shall lose my daughter also; so I will
let him have the sun box." He took the box and gave it to his
daughter; for he would not give it to the child himself, because he
hated him so.

The yomig woman took the box to the child, who was in the canoe
all this time. "Wlien the boy took the box mto the canoe, his mother
took hold of the anchor-line of the canoe; and as soon as he saw her
take hold of the line, he cried again for her to let go ; but for a long
time she held it, until he began to cry so much that he nearly choked.
Then his mother became frightened, and let the anchor-liiie go.

As soon as she had done so, the boy pushed the canoe out into deep
water. Then he grew to his right size, and the people saw that he
was Raven; and they pushed their canoes into the water to capture
htm. Raven, however, took the great paddle ^no'pKti^mit' ^oxwa'p"
and paddled one stroke with it, and the canoe went away as far as
the eye could see ; and when the people of Gwawete saw him use the
great paddle, they gave up the pursuit.

When Raven came near his village, he said to himself, "I will
lift the cover on one side a little, so as to bring a little light, and

BOAS] APPENDIX I NOOTKA TALES 891

let the people know tliat I have the sun box." When he arrived
near the village, he lifted the box-cover a little, and there was light
all over the world.

Tims the people m his village came to know that Raven had
obtained the suii box; and all the people said, "Now our chief. Raven,
has the sun box, and we will thank our great chief for bringing light
into the world." But Raven shut the sun box up agam, and the
world was dark once more.

He thought, "I will not go to my village. I will go to another
place near bv. Tlie people shall pay me to bring light into the world."

Then all the people of the Ts la^wln'^ath'' were called into the house,
and all the wise men also. A^ow, Wren (Asboyak') was the wisest of
all. He always gave good advice. After all the people had gone
into the house, they asked Wren how to get the sun box fi'om
Chief Raven. It was a long while before Wren, the smaU man,
answered ; for he was lying down on his back, his head covered with
his blanket. He was pondering what answer to give.

After he had been lying a long while m that way, he sat up, and
said, "Listen to my plan! Get ten large canoes, fill them with
food and blankets, and take them to where our chief, Raven, is
livuig. Give them to him in payment for his trouble!"

Tlic people said tliat they were ready to do this, and every one
went out of the house and got something to put aboard the ten large
canoes, until they were filled up. Then, when they were all full,
they took them to the place where Raven was living; and when they
came to the beach of his little house, they sent four of his sjjeakers
to tell him that they had brought ten large canoes to pay him for
his trouble.

Wlien they had finished speaking, they waited for an answer;
but he would not speak a word to them; he only went out of his little
house, carrying the little sun box in his arms, and walked uito the
woods behind his house. Then the speakers told their friends about
it, and they went home again.

After they had reached their home, they had another meeting.
When Wren came in, he saw Elk (L!o'nlm'^mit) sitting on one side
of the house, and said to him, "Here, you big man, can you tell
us how we can get the sun from Raven? for you are such a large
man, you ought to tell us some way to get the sim box." But the
great man Elk became angry, and said to Wren, "Why, you little
man, how impudent you are to speak to me in this way! Don't
you know that if I were to put my thumb on you, I should kill
you?" And Wren retorted, "No, you can not kUl me; but I kiiow
that I might kiU you very easily."

Then the great man became still more angry, and said, "Do try
to kill me!" Then Wren jumped into the great man's nose, and

892 TSIMSHIAN MYTHOLOGY [eth. axn. 31

the Elk man began to sneeze. He took up a stick and poked it
into his nose, for lie thought he could kill the little man inside;
but be made a mistake, for, as soon as he finished puking the stick
up his nose, Wren jumped out, covered all over with the gi'eat man's
mucus; and all the people laughed at the great man because he was
overcome by so small a man as Wren.

After this the great man said, "I did not think you could over-
come me." Then tiiey were friends again, and they began to speak
about the sun box.

Now, Wren, the wise man, lay down on his back, as he always
did when he was thinking, and covered his face with his blanket;
and everybody was suggesting a different plan to get the sun box.
After they had all spoken. Wren uncovered his face and sat up,
and said, "Friends, listen to my plan! I think that if we promise
our chief that whenever any of us catch fish or clams, or game, we
will give him one of eacli kind before we take ours out of the canoe
(for we will treat liim like a chief) — I think he ought to be pleased
with this, and I think that he will let us see the sun."

The people agreed. They sent four speakers in a canoe to tell
the chief what they had decided to do. He replied, "I will let the
Sun go up to the sky now, and tell him to travel from one end of
the world to the other. Then we shall have the day to go about in,
and the night to sleep in. Now I will go home with you."

Wlien they came to the beach of the village, he lifted the box-
cover, and the Sun went up to the sky, where he is now. The people
were well pleased, for now they had daylight; and every man went
out, some to get fish, some to get clams and other kinds of food;
and as soon as they came home, they called Raven to pick out
the best of each; and he would go down to the beach wherever there
was a canoe with fish, and pick all the eyes out. He never took
anything else. He took the siphons of the clams, and he took the
eyes of the deer. His people were much, pleased with him, for
he did not take the body of anything. For this reason ravens,
whenever they see any animal lying dead on the beach, pick out
the eyes first.

2. The Origin of Fresh Water

Once upon a time there lived a woman at T!aci'^ls whose name
was Crow (KMe'^iniqas). She was the only one who possessed fresh
water, if any one wanted to drink, he had to pay for it. Some of
the chiefs of the Ma'tclath" used to give slaves to her for four drinks,
and even their canoes for a few drinks. Therefore the chiefs com-
plained against her, and many died with thirst.

Then Raven thought, "I will call all the tribes into my house, and
speak to them about this woman." He sent out some of his friends

BOAS] APPENDIX I — NOOTKA TALES 893

to call the people into his house. Soon they all came. He asked
them whether they would help him take the water from the Crow.
He said, "It is hard to see everybody dying of thirst. Even when
she sees people dying, she ^vill not try to save their lives by giving
them a httle water. Therefore I want you to help me get the water
from her." Then one of the chiefs said, "O chief! who is therewith
more power to get the water than you?" Raven replied, "Friends,
I will try and get some of the water; and if I can get it, I will spread
it all over the world." Then the people thanked him for what he
had said ; and they said they would put him over all the chiefs if he
succeeded, and thus saved their lives.

He asked one of the chiefs to have a small mat made, about one
span broad and two spans long. "As soon as it is finished," said he,
' ' I will get tlie water for you." The people left and had the Httle mat
made; for the quicker it was made, the sooner they would have the
water. After it was finished, they gave it to him, and he doubled it up
and put it away. Early the next morning he took the little mat and
went out of his house, back into the woods. There he eased himself,
letting his droppings fall on the little mat. Then he folded it up,
witli its contents, and hid it under his arm. He went to Crow's
house; and when he went in, he saw her sleeping in her bed. He
woke her from her sleep, and said to her, "Sister, will you give me
some water to drink?" She replied, "No, not unless you give me
something first; then I will give you some water." He said, "I will
pay for it afterward." But she retorted, "I never give any one a
drink unless he pays for it first." — "Oh," he said to her, "you are
truly a cruel woman; for I shall die of thirst if you do not give me
some water now." He would pretend to try to spit out something
he had in his mouth that looked like matter, to show her that he was
very dry. She said, "What do I care if you die, for you never help
me in any way!"

Then he gave up trying to get the water in that way. He said,
"I am cold. Would you let me lie down by your side, that I may
get warm?" She replied, "No, I never allow any man to lie down
with me." Then he said, "I will stay here for a while, so that I may
at least get the smell of the water."

Now he thought, "Come upon her, sleepiness!" Very soon she
went off to sleep and began to snore. Then he went to her, took the
little mat, and lifted her bed-clothes. He opened the little mat and
put his droppings just as near as he could to her buttocks, as though
she had soiled her bed. After he had finished, he sat down again,
and thought, "Wake up, G'esg'osamaga! " (this is the high name of
the Crow.) Soon she awoke from her sleep. As soon as she was
awake, he said, "You have been sleeping soundly. Now, I am very
cold. Will you let me lie down by your side?" He lifted up her

894 TSIMSHIAN MYTHOLOGY [bth. ann. 31

bed-clothes, but she tried in vam to stop him. He said, "What is it
that smells so bad ? I think you soiled your bed while you were
asleep." She retorted, "Xo, it is you who smell so bad." He
puUed her bed-clothes off. He said, "Now give me a drink; for, if
you do not, I shall call eveiybody in to see that you have soiled your
bed." She said, "No, I will not give you a drink." Then he called
out in half-whispers, "O people! come and see this big woman who
has soUed her bed." She said, "Don't call out to them in that way,
for I will not give you any water if you do." Raven rephed, "Then
give me some water to drink; and if you don't, I shall call out as loud
as my voice will let me, for it is a great thing that you have done."
Then she said, "I -will just let you have a taste of the water; and I beg
you not to tell any one about it, for I must have been sound asleep.
Only let me clean myself first." Then she took the box of water, and
said to Raven, "Now come and take a mouthful, but no more!" He
put his mouth to one corner of the box. She tipped it a little; but he
pulled it over and let all the water run out of the box. Then he said
to the water, "Now turn into a large lake, whose name shall "be Green
Lake(L!i'tsit')." Then he went away and told his people to get the
water out of the lake, and they went to drink water out of it. After-
ward he made a stream running out of the lake to the sea; and now
the river's name is T!aci'^. He carried some of the water all round
the world, and he turned each drop into a river ._^ Since he dropped it
as he was gomg along, there are rivers all round the world.

3. The Origin of Fire

. ( Told hy l! aleleladzogwa)

Once upon a time there lived L!eh*ma^mit' (Woodpecker), chief
of the Wolves, who had a slave named Kwa'ttyat". His house was
called Ha'^wUsatslim'. He was the only one in the world who had
fu'e in his house; even his own people did not have fire. The mse
chief EebEwayak, of the Mowa'tc !ath* tribe, his rival, did not know
how to get fii'e from Woodpecker, the chief of the Wolves.

One day the Mowa'tc !ath* had a secret meeting, for they heard
that a winter ceremonial was going to take place in the house of
Woodpecker. They decided that they would go into the house
Ha'^wllsats!tm', where the fire was. Woodpecker had many sharp-
pointed sticks put on the floor near the door, so that the people
could not run out without hurting their feet. Chief EebEwayak
spoke in the meeting, saying, "My people, who among you mil try
to steal fire from Woodpecker?" The Deer said, "I will get fire
for you." Then the chief took some hair-oil in a seaweed bottle,
saying, "Take this with you, and also this comb, and this piece of
stone. When you get the fii'e, you must run away; and when the

BOAS] APPENDIX I NOOTKA TALES 895

Wolves pursue you, throw the stone between you and the Wolves,
and there shall be a large mountain; and when they come near again,
tlu-ow the comb behind you, and it will be transformed into tliick
bushes. When they get thiough the thick bushes, they will run after
you again; and when they come near you, you must throw down the
hau-oil, and it will turn into a large' lake. Then you must run.
You wiU see Periwinkle Shell (He^momo) on the road ; to him you must
give the fire, and then you must run to save your life. Now let me
dress you up with soft cedar bark to catch the fire mth." He took
the soft cedar bark and tied a bunch of it on each of Deer's elbows,
teUing him that he must stand up and dance around the fu-e during
one song. He continued, "When that song is ended, ask them to
open the smoke hole, because you need fresh air; and when they have
opened the hole, wo will sing the second song, and in the middle of
it you must touch the fu-e \vith your elbow and jump through the
smoke hole. Now I will put these hard black stones on your feet,
so that they will not be hurt by the sharp-pointed sticks on the floor
of the cliief s house." Thus he said as he rubbed the stones on his
feet.

By the time the council ended it was dark; and the people of
the Mowa'tc !ath* tribe sang as they were going toward the Wolves'
dancmg-house. Deer was dancing in front of them. Before they
came to the house door, Chief Woodpecker said to his people, ' ' We
will not let the Mowa'tc lath'' in, for they might try to steal our
fire." But his daughter said, "I want to see the dance, for I am
told that Deer dances well; you never let me go out to see a dance."
Then her father said, "Open the door, and let them come m; but
keep close watch on Deer, and do not let him dance too near the fire.
When they are mside, shut the door and jnit a bar across it, so that
he can not run out." Thus the chief said to his people.

They opened the door and called the people in. They entered
singing; and after they were in, the chief warriors shut the door, put
a bar across it, and stood in front of it. The Mowa'tc !ath^ began to
sing Deer's first dancing-song ; and he began to dance around the fire
weakly. After the fii-st song ended, he said, "It is vei-y hot in here.
Will you please open the smoke hole to let the fresh air come in and
cool me, for I am sweating?" Chief Woodpecker said, "He can not
jump so high. Go and open the smoke hole, for it is hot m here."
One of his people opened the smoke hole. Meanwhile the visitors
kept quiet and gave Deer a good rest.

After the smoke hole was wide open, the song-leader of the visitors
began to sing ; and Deer began to dance around the fire. Sometimes
he would go near the fire. Whenever the chief saw him go near the
fire, he would send one of his wariiors to tell hun to keep away.

896 TSIMSHIAN MYTHOLOGY [bth. anx. 31

When the song was about half ended, Deer jumped up through the
smoke hole, ran mto the woods, and all the Wolves' warrioi-s pur-
sued him. When he came to the foot of a large mountam, he saw the
Wolves close beMnd. Therefore he took the small stone, threw it
behmd him, and it turned into a large mountain, which detamed the
Wolves. He ran a long way.' Again the Wolves drew near, and he
threw the comb backward. It turned into thorny bushes, and the
Wolves were kept back on the other side of it. Thus Deer gamed
another long lead over the Wolves. After a while they came through,
and ran after him agam. They saw Deer running ahead; and when
they drew near, he poured the silver-perch oil on the ground. All
of a sudden there was a great lake between them, and Deer ran again,
while the Wolves had to svnm. across. Now Deer came toward the
beach; here he saw Periwinkle, and said to him, "Periwinkle, open
your mouth, take this fire into it, and hide it from the Wolves,
for I have stolen it from Chief Woodpecker's house. Do not tell
them which way I went." Periwinkle took the fire in liis mouth and
hid it; and Deer ran on ahead.

After a while the Wolves came and saw Periwinkle sitting down on
the roadside. They asked him if he knew which way Deer had gone;
but he could not answer, for he could not open his mouth. He only
said, with his mouth shut, "Ho, ho, ho!" pointing here and there;
so the Wolves lost track of him and went home without catching
him. Ever since the fire has been spread all round the world.

At the time when Chief Woodpecker was the guardian of the
fire, he had a long pole standing outside of his great house; and when-
ever he used his fire-drill, it squealed when it got hot. The people
asked one another, "WTiat is it that squeals every mornuig?"
And Chief Woodpecker would say, "The eagle on top of my pole is
screeching." He had put this eagle on the top of the pole for this
purpose.

When Chief Woodpecker knew that his fire was spreading all
over the world, he said to his slave Kwa'tiyat", "Get some sand.
We will make iron, and then make sea-otter spears ; and do not let
the Mowa'tclath* see how we make iron, or where we get it." So
Kwa'tiyat' went out of the house with a basket, took some of the
sand, and carried it into the house. Then they made a fire, into
which they put the sand, and made iron out of it, and afterward
they hammered it into sea-otter spears. The chief used to make
many things out of Ms u-on. After they .had finished the iron-
making, they went out sea-otter spearing, and caught many. Then
he made sea-otter-skin blankets.

One fine day they went out to sea to spear sea otters ; and Wood-
pecker said to his slave Kwa'tiyat', "Let us go farther out to
sea, for it is a fine daj', and there is no wind!" And Kwa'tiyat'

BOAS] APPENDIX I NOOTKA TALES 897

said, "Yes, let us go!" They went a long way out to sea. They
did not notice that night was coming on. A thick fog arose in the
night. Now they did not know where they were; they kept on
drifting about daj' after day until the fog cleared away. Then they
saw a strange land, and there were white people on it; and as soon
as the white people saw Woodpecker and Kwa'tiyat', they called
them into theu- house and fed them. After they had finished eating,
Kwa'tiyat' went out of the house, and found sand just like the kind
out of which he had made iron at Yogwat. He told Ms master.
Woodpecker, about it, and the chief told Kwa'tiyat' to get some
of the sand and make iron out of it, for fashioning sea-otter spears.

All the time hewas making the iron the white men were watching
him. Thus the white men learned how to make the first iron —
from the first of the Mowa'tc lath'* tribe. After Woodpecker had
staid there a long time, he was given two large dogs, who carried
him home on their backs. He left Kwa'tiyat' with the white men.

He staid with his people for a long time. Then he wanted to
go up to heaven. He asked the Woodpecker to let him have his
woodpecker mask and skin, and in the morning he put them on.
He flew away toward the edge of the world ; and when he came to it,
he went up into heaven.

There he met Q!a'nexe^naxw, and he told him to come down and
put everything to rights; that is, to turn into men birds that an-
swered him kindly; and into animals those who spoke unkindly
to him. After he had met Q!a'nexe^naxw there, he came down;
and as soon as he came home, the secret of Qla'nexe^naxw's coming
became known; for Woodpecker must have told some one that
Q!a'nexe^na$^w was coming down to this world to put ever}'tliing
to rights. Therefore the animals and birds, and even the different
kinds of fishes, prepared their weapons to be ready to fight him
whenever he should come.

4. Raven and His Friend Sea Egg, the Small Eater

Once upon a time there hved at Yogwat a man whose name was
Raven, and his friend Sea Egg (Xotslinl^mlf). Raven had always
hked this man best, because he never ate so much as othere; for he
had a very small mouth and it was difficult to find. Whenever Sea
Egg and Raven were at a feast. Raven would eat everything that was
given to them while Sea Egg was finding his mouth, and that is why
Sea Egg was liked by his friend Raven. All the men who hved at
Yogwat were different kinds of animals and birds and fishes before
some were turned into men by Q!a'nexe^naxw or Andaok"t.

One day Raven and Sea Egg were very hungry, and they did not
know to whom to go. Tlien Raven said to his friend, "Let us go to
50633°— 31 ETH— 16 57

898 TSIMSHIAN MYTHOLOGY [bth. ann. 31

our friend the Red Cod (Llihopt'h^mlt'), for I think that he has lots
of food! " So they went to Red Cod's house. As soon as Red Cod
saw them coming, he took a new mat, spread it down at the rear of
the house, and told Raven to sit down with his friend. As soon as
Raven sat down, he caught sight of twelve virgins or young women
sitting in one corner of the house. Tliey were all very pretty, and
each was making a mat. Raven thought to himself, "I will ask
their father for one of them in marriage." WliUe he was making
up his mind about it, however, Red Cod took some stones and put
them on the fire. After the stones were red-hot, Red Cod took a
pair of tongs and lifted all the firewood and all the burning charcoal
from the great heap of red-hot stones ; and after that, he took some
old mats from one corner of the house and put them alongside of the
red-hot stones. Then he went out of the house, carrying a bucket
in his hand. He had not been out long, when he came in with the
bucket full of water; and he put it alongside of the red-hot stones.

All the time he was doing this, Raven and his friend were saying to
each other, "I wonder what he is going to feed us with ? " for they were
very hungry now. While they were talking about this, they saw the
man go toward the twelve young virgins. He called ten of them to
come with him to where the red-hot stones were ; and when they came
and stood all round it. Red Cod took hold of the first one standmg
near him, and laid her on the red-hot stones. He kept on doing this
until the ten young virgins were on the heap of red-hot stones.
Then he threw the bucketful of water on them, and covered them up
with the mats to keep the steam in.

While he was doing this, Raven said to his friend Sea Egg, "What
do you think of that man cooking those ten pretty young women in
that way? I don't think I can eat them. I think that he ought to
have given them to us in marriage instead of cooking them for us to
eat. That I can not do — eat human beings! " He was just going to
get up to go out, when Red Cod lifted the mats from the heap of
cooked women; but when tliey were uncovered, he saw that they
were all turned into red cod.

Then he said to the friends, "Will you come now and eat this fish?
I want to see if you can eat them all." Then Raven and Sea Egg
went and sat down alongside the heap of cooked fish, and began to
eat it; and Raven ate it nearly all, for his friend could not eat much.
After they had finished eating. Red Cod picked up what bones and
skin were left, and put them on an old mat. Then he took them
down to the beach and threw them into the salt water; and they all
came to hf e again — the ten young virgins. When Red Cod came into
the house, the ten pretty young women came in after him, and they
went and took the same seat in the corner of the house and began to
work on their mats again; and wliile tliey were laughing and joking,
Raven was watching them.

BOAS] iPPENDIX I NOOTKA TALES 899

Then Red Cod said, "Now, my friend Raven, you see' what I
have done for you — how I have fed you and our friend Sea Egg with
my ten cliildren, and how, after you had eaten tiiem, they all came
to life again; and there they are now, making mats. Now, you
have children also. Why can't you do as I do ? Whenever I am
hungry, I go and get one of them and cook her; and after I finish
eating her, she comes to hfe agam. Tliey are everlastmg things/'
said he. Raven never said a word, but he and Sea Egg went out of
the house.

As soon as Raven had gone out of the house. Red Cod said to his
friends, "Now I thmk I know what Raven is gomg to do; for he has
sixteen children, and I think he will try to cook them as I did my
children." He was just putting away the mats, when Sea Egg came
back into his house, and said, "Red Cod, I have come for my friend
Raven to tell you that he wants you to come with me now."

Then Red Cod took his skin bed-blanket and put it on, and he
went with Sea Egg. When he entered Raven's house, he saw that
his daughters were washed clean and their hair combed. As soon
as Red Cod was seated on the new mat spread down at the rear of
the house, he saw Raven go out of the house with a large basket in
his hand. Very soon he came in agam, bringuig it full of stones.
He put it down alongside the fire, which was built on purpose for the
stones. Then he poured the stones out, and went out again and
brought m a basketful. He put it down, as he had the first lot.
This he kept on doing until he had brought in four basketfuls of
stones. Then he put the stones on the fire, and went and got some
old mats and put them alongside the fire. After that he took a
large bucket from the corner of the house and went out. While he
was gone, Red Cod looked at the young women, and said to himself,
"Poor things! I bet Raven is gomg to cook them, as I did my
children, but they will never come to life again."

Then Raven came in bringing a bucket of salt water, for he did
everything that he saw Red Cod do; and he put that also alongside
the fire. Then with a pair of tongs he took the fire from the red-hot
stones. After that was done, he called twelve of his children and
told them to stand round the red-hot stones. Then he took them
one by one and threw them on the heap of red-hot stones, and threw
the bucket of water on them. Then he took the mats up and covered
them up to keep the steam in. Then he went and sat down for a
little while. He seemed to be uneasy about it, and said, "They must
be cooked by this time." He uncovered them; but he found that
they had not turned into fishes, but were twelve dead women. As
soon as he saw them, he began to cry over the loss of his twelve
daughters. Then he asked Red Cod if he could bring them to hfe
again. Red Cod said, "No, it is only my children that I can bring to

900 TSIMSHIAN MYTHOLOGY [exth. ANN. 31

life again; but I am sorry to say that your children will never come
to life again." So Raven began to cry, and he pulled off all the hair
from his head. Red Cod went home hungry.
That ends the story.

5. Raven and Black Bear

Raven was one of the cliiefs of the Mowa'tclath* tribe. One day
he met his friend Black Bear (Tci'mis). When they met, he said to
Black Bear, "Will you go out to fish for hahbut, for we have no food
to eat?"

Then Bear said, " Yes, I wiU go with you if you wiU promise to take
good care of me."

Raven said, "Wliy, what harm can I do to }'ou? You are four
times larger than I am. It is your place to take care of me, for you
have greater strength than I have."

Bear rephed, "That is so. Let us be going now! "

Raven told him to get his halibut fishing-hne; and Bear went into
his house, got his halibut fishing-hne, and took it down to the beach.
He had also a piece of octopus for bait, and he put it into Raven's
canoe. Then he told liis friend Raven that he was ready; "for,"
said he, " my paddle and my hahbut fishing-line are in your canoe."

Raven took his hahbut fisliing-hne and his paddle from the corner of
his house and went down to the beach, whai-e Ins canoe was. Then
Bear went to the bow, and Raven sat in the stern. They paddled
out to the mouth of Ma'tclath* Inlet.

Here Raven said to Bear, " We are far enough out; I will let go the
anchor; we wLU stay here anchored while we are fishing;" and he put
the anchor overboard. After he had done this, he turned his face
toward the stern of the canoe, away from the bow, for he did not
want Bear to see him putting the bait on his hook. Bear took his
hahbut hook, put a piece of octopus on it, and fastened the hook to
liis fine. Then he put the two hooks on the spruce-twig crosspiece,
tied the stone sinker to the middle of the crosspiece, and threw it over
the side of the bow. Raven did the same to his hne, only Bear did
not see what he put on liis hook for bait.

As soon as Raven's hook reached bottom, he got a bite, and hauled
up liis fine. There was a large hahbut on it. He took his hook out of
the fish, and then threw the hook overboard again. Soon he had
another bite, and he hauled his fine up with another large hahbut
on it. He kept on domg this until the canoe was half full of fish. All
this time poor Bear did not catch a single fish. Then Black Bear
said to Raven, " Friend, teU me how it is that I do not get a bite, and
you have nearly filled the canoe with hahbut ? Will you not give me
some of your bait to put on my hooks?" Raven laughed, saying,

BOAS] APPENDIX I NOOTKA TALES 901

" O friend ! the bait that I put on my halibut hook I can not give away;
for after I have finished using it for bait, I sliall have to take it from
my hooks and put it where it belongs. You have the same thing on
you. Wliy don't you take yours off and put it on your hook for bait ?"

Bear replied, "What have you put on your hook for bait, that the
halibut bite it so much V and Raven said to him, " If I were to tellyou
what I have done to myself, you would not do as I did." But Bear
said, "O friend! I would" do anytliing to myself rather than go home
without getting one fish, and be laughed at by our friends."

Then Raven laughed, and said, " I wiU teU, I have used my privates
for bait. Therefore I am getting all the haUbut to bite at my hook."

Then Bear asked him how he could take off his privates ; and Raven
said, "I cut them off." Bear replied, "Does it not hurt yon when
you cut them off ?" but Raven said, " I think it would hurt me more
if my people should come to the beach and laugh at me because I
came without aiav hahbut. I tliink it best to stand the little pain
of cutting off my privates rather than be laughed at by our people,
for it would hurt my feelings enough to kill me."

WMle they were talking, a man came paddling out to them in a
canoe. It was Comorant (iVltsets). He anchored close to where
Raven was fishing, and he could hear every word they were saying.
After he had let down liis anchor, he put some octopus bait on liis
hooks, and dropped the line overboard. While he was waiting for a
bite, he heard Bear say, "Come and cut my privates off; for I beUeve
I could stand the pain for a short time better than being laughed at
by our friends." Raven said, "Why can't you cut them off yourself
as well as I can?" Bear inquired, "After I have cut them off, how
shall I put them on again?" Then Raven laughed while he was
chewing gum, saying, "Why, of course, I can put them on; for you
see that I always chew this gum, and after I finish using my privates
for bait, I gum them on; and when I want to use them again, I pull
them off without any pain."

"Well," said Bear, "come and cut them off, for you know how
to do it." Raven said, "I wiU give you a chance to get some halibut,
for I don't want our people to laugh at you until they kill you; it is
better to stand a little pain now than to be killed slowly by shame; "
and he took his large mussel-shell knife from the stern of his canoe,
where Bear was sitting. When he came up to him, he said, "Now,
my friend, lie on your back, with your two legs as wide apart as you
can get them, so that I can make a clean cut."

Then Bear lay on his back, as he was told; and just as Raven was
taking hold of his friend's privates to cut them off. Bear asked if it
wouldn't hurt when the cutting began. "Well," said Raven, "you
must be foolish if you think that a cut from a knife doesn't hurt for
a short time. When I cut my privates off, it hurt me, I know, but

902 TSIMSHIAN MYTHOLOGY [exth. ann. 31

it is better to stand pain for a short time than to be laughed at Ijy
our people until dead."

"Well," said Bear, "cut away, then! " Then Raven took hold of
his friend's privates and cut them off as quick as he could. . After he
had cut them off, he said to Bear, "Now go to sleep for a short time;
then, when you wake up, you wiU feel weU again;" and he went back
to the stern of his canoe. He had not been sitting there long, when
he saw Bear give two kicks, and stretch out his body. He was dead.
Then Raven went to look at him, and found his friend dead.

Then he said to himself, "Now I have my wish, for he was a fat
man. I will go ashore and cook him and eat him before I go home."
Then he looked round, and saw Cormorant close to where he had been.
He had heard everything he was saying to Bear before he killed him.
So he hauled up his anchor. After he got it up, he paddled to
where Cormorant was, and said to him, "What are you doing here ?"
Cormorant said, "I am halibut fishing, but I can not get a bite of
any kind of fish."

AU the time they were speaking to each other, Raven was wishing
in his own mind for Cormorant to ask him for some of his gum; and
they had not been speaking long, when Cormorant asked Raven what
he was chewing. Cormorant said, "Will you give me some of your
gum, for I have been here so long that I want to drink some water,
and where we are I can not get any water to drink; your gum wiU
moisten my mouth." Raven said to him, "I can not give you any
gum unless you will let me take it from my mouth and put it on your
tongue, for I am not allowed to put it into your hands," said he.

Then Cormorant said, "Put some of it on my tongue!" and he
put out his tongue as far as he could. Then Raven took some of
the gum from his own mouth and put it on Cormorant's tongue.
As soon as he had done so, however, he took hold of Cormorant's
tongue, pulled it out, and threw it into the sea.

Then Raven said, "Now, Friend Cormorant, speak!" Cormorant
tried to speak, but he could not say a word. Then Raven said,
"Now I have punished you for trying, to come to spy on me. Go
home; but now you can not tell our people what I have done to my
friend Bear;" and he went toward the shore of a small bay. Then
he went ashore and made a fire. He put stones on it; and while
the stones were getting red-hot, he went down to his canoe and took
out his dead friend, carried liim up on the beach, and laid him along-
side the fire. After he had done this, he saw that the stones were
red-hot; he then took the fire away, went for grass and moss, and
carried them to the heap of red-hot stones. He laid the grass on
the red-hot stones, then put Bear on top of it. Then he took the
moss and covered him up to keep the steam in.

BOAS] APPENDIX I NOOTKA TALES 903

After this he went to Ms fisherman's box and took all his spare
hahbut hooks out. When it was empty, he filled it from a little
stream of water, and poured the water on the moss which covered
the dead Bear. It had not been cooking long, when he uncovered it
and saw that it was done. Then he began to eat, and continued
until he had eaten his friend up. After he had finished eating, he
picked up all the bones that were left and hid them in the woods.
Then he went home in his canoe.

When he drew near to the point of Yogwat, he turned the heads
of six haUbut toward the stern of his canoe, as though they had been
caught by Bear. These were the largest six he had in the canoe;
for aU Indians, whenever they catch halibut, always put them in
their canoes with the tails away from them and the heads toward
them. After he had done this, he paddled until he came round the
point, where the people of the village could see him. Then he began
to cry as loud as he could to make the people of the village hear him;
and this is what he said while crying: "I lost my beloved friend
Bear while I was fishing halibut with him. He had caught six large
halibut, and was hauling up the seventh one, when his leg became
entangled in the line. While he was tr3dng to club the fish, he missed
his blow, and the large halibut went down and carried him down also,
and I never saw him again." This he said as he was paddHng.

The Mowa'tclath" went down to the beach to meet him. At first
they did not believe him. Some said, "Oh, Raven killed om- friend
Bear, and has eaten him up!" and some said, "He has left him on
some island to die." As soon, however, as they saw the six large
halibut headed toward the stern of the canoe, they said to one
another, "It must be true that he was pulled overboard by a large
hahbut, for we can see these six large halibut our poor friend Bear
caught; and it is true that sometimes the line vn\l get tangled round
either our arms or legs and nearly puU us overboard."

While they were talking. Cormorant was trying to teU his friends
the Mowa'tclath* that Raven had IdUed Bear; but they could
not understand him, for his tongue had been taken out by Raven
so that he nught not tell his friends of what he saw; and Raven told
some of his friends to take their large hahbut and give them to Bear's
friends. So some were given to his wiie, and Raven kept the rest;
and that is why there are ravens on Yogwat Island, but no bears.

6. How Andaok^t First Came to This World

Once there was a village of Indians at ^mo^wi'n^is. The name of
the tribe was Deer tribe (Mowa'tclath"). One day all the httle boys
of that tribe wanted to go up the river 'mo 'win '%; and among these
Uttle boys were three noted ones. The fii-st was Dogfish (Yalakas) ;
the second, vSpirit Of The Dogfish (K!wets!kas); and the thiid, Small

904 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

Clam Boy (He'tctn'qas). These little boys went up the river; and
they had not gone far, when they met a great woman chewing gum.
She had a great basket on her back. She came to the little boys and
blew at them with something that took all their strength away, so
that they could not run away from her. The first one she got hold of
was Dogfish, then Spu-it Of The Dogfish, and last Small Clam Boy.
Now, as soon as she got hold of them, she took some of the gum from
her mouth and put it into their eyes, and then threw them itito her
basket. All the other little boys were treated in the same way.
The first three, however, went through the netting of the basket as
soon as they were thrown in; for Dogfish, as soon as he found out
that he had been thrown into the basket, stretched his body and
went thro^igh, and the other two did the same. All the other little
children were carried away by the great Woman Of The Woods
Malahas (in Kwakiutl Dzo'noqiwa). Dogfish, Spirit Of The Dogfish,
and Small Clam Boy helped one another take the gum out of
their eyes; and as soon as their eyes were clean, they went to their
people and told the news. Woman Of The Woods, however, as soon
as she went into her house, took a long round pole and a rope, and tied
the children's legs to this pole; and after she had them tied on, she
hung them over the fire ahve, and smoked them to death.

Now, one woman in the village of the Mowa'tclath*, as soon as she
found out that her little boy was among those carried away by the
great Woman Of The Woods, went back of her house and cried, and
she kept on crying for four days. On the fourth day she blew her
nose and threw the mucus on the ground. On the second day she
saw the mucus begin to have a little head on it, and arms and legs.
Then she began to shut her eyes, and she cried again. On the third
morning she looked at it, and found that it was as long as her longest
fhiger; and on the fourth day she heard the little boy begin to cry.
Then she took a piece of her yeUow-cedar-bark blanket and wrapped
it round the little baby boy, and she hid it under a tree. She thought
then that she would better go and tell her husband about it; so she
went and called her husband, and showed the little boy to him, and
he told her to take him home. After that the boy began to grow very
fast, and in a short time he began to talk. Then he asked his mother to
make a bow and two arrows for him, and they began to make a bow
and two arrows; and after they were finished, he asked his mother
what made her cry so much. She told him about losing the only little
boy she had. The child wanted to know where he was lost. Then she
said, "Don't go up the little stream ^mo^wt'n^ts, for there is a great
woman there who Idllcd all the little children that went there to play;
and one of them was my child, who was killed with all the rest."
After he heard this, he told his mother that he wanted to go and
see the woman. His mother told him not to go, but he insisted.

BOAS]

APPENDIX I NOOTKA TALES 905

One day his mother put abalone shells on his ears, and one on
his nose, and made her little son Andaok^t look very pretty with
paint on his face. That same day Andaok"t disappeared, and his
poor mother and father began t« think that he had gone up the river
^mo^wl'n^ls to see the Woman Of The Woods.

Now, they were riglit in guessing that he had gone up that river.
He had not gone far, when he came to a well or spring near a large
house; and alongside of the spring stood a tree. He said to himself,
"This is the well where the great Woman Of The Woods comes to get
water to drink: so I will climb up this tree and sit on the top of it, and
wait until she comes for water." He climbed the tree to a fork on
top of the tree ; and he had not staid tliere long, when he saw the great
Woman Of The Woods come out of her house, carrying & large box to
fetch water in. When she came under the tree, she saw the reflection
of Andaok"t in the sprmg. Then slie stopped and looked at the
pretty shadow in the water, with abalone shells on its ears and nose;
and she said, " Oh! I did not know that I was so pretty as that, and I
did not know, either, that I had abalone shells in my ears and nose."
She was saying tliis wliile she was feeling of her ears and nose for the
shells. After a long while Andaok"t took some moss (sate'wa) and
threw it dowai on the gi-eat Woman Of The Woods. Then she looked
up, but Andaok"t liid himself; and again the great Woman Of The
Woods said, "Oh! it's my own reflection, only I never had a chance
to see how pretty I look." Again Ajidaok"t took some moss and
threw it down at her, and again she looked up; but Andaok"t did the
same thing as before, and she did not see him, for he hid himself in
the fork of the tree. Once more the great woman looked upward to
see who threw down the moss; but, as before, she did not see him;
and she said to herseK, " It is my own reflection that I see." A third
time Andaok"t took some moss and threw it down on her; and before
she looked up he hid himself, and she did not see him this time; and
again she said the same thmg as before. The fourth time he threw
downi the moss he did not hide, but he let her see him. When she
saw him, she said, "Ah, come down and be my husband!" Tlien
Andaok"t came down the tree; and the first thing the great woman
said to him was, " How pretty you arel What did your mother do to
your face to make it look so pretty?" Then he said, "It's no good
for me to tell you (for at one time I was very ugly) , for you could not
stand being kiUed first so as to make your face the shape of mine."
Then the great woman said, "Now, tell me about it, for I can stand
any pain to become as pretty as you are! " Then Andaok"t said,
"My mother took a large flat stone to lay my head on; and she took
another one and hammered my head with it, and kept on hammering
until my skull was all pounded to pieces. After that she began to
squeeze my head until I was made as pretty as I look now. Then I

906 TSIMSHIAN MYTHOLOGY ' [eth. ann. 31

was made to come to life again. So here I am now!''- Then she said,
"Shall I get a flat stone to lay my head on, and will you hammer
my head as flat as your mother did yours?" Then Andaok"t said,
"Well, if you want me to do it. Don't blame me, for I don't want
to do this to you; but if you want me to make you pretty, get a
good flat stone, and a stone big enough to hammer your head flat
with." Then she went to find the two stones. It was not long before
she brought two stones, and she showed them to Aiidaok"t. When
he saw the two stones, he said, "Tliese two stones are too smaU; the
bigger the stones are, the prettier you will look." Then she said, "I
will look for larger stones, for I want to be very pretty, as you are,
for I mean to have you for my husband;" and she ran to fuid two
larger stones. She had not staid away long, when she came back
with a stone just as large as she could carry. Tlien she put it down
close to where the young man was standing. She put it flat on the
ground, and then she went after the other one for a liammer. She
brought this also, and put it down. Then she said to Andaok"t,
"Come along and hammer my head flat, and make me look as pretty
as you are! " So Andaok"t told Iier to lay her liead on the flat
stone. Then she did as she was told, and Andaok"t took the stone
to hammer her head with; but she jumped up, saying, " I don't think
you can bring me to life again after you kill me!" Andaok"t said,
"I thought you would do that. Now you had better remain ugly.
But I will not marry you," said he, as he threw away the hammer.
Then the great woman said, "Come and hammer my head flat, for I
want to marry you ! " Tliis she said as she went and laid her head on
the flat stone; and before she could move, he hammered her head flat,
and killed her.

Then he went into her house; and as soon as he was inside the
door, he heard some one calling out loud, "Come, my master, for
here is a man that has come into your house !" Andaok"t looked
for the man that was calling out, and then he found that it was the
chamber-pot of the great woman that was calling. Then he took
a stone and tkrew it at it, and broke it to pieces; but this caused only
more noise, for all the broken pieces began to ciy out louder. Then
he picked them up and threw them into the fire; but they cried
still loudei'. Then Andaok"t saw the great woman standing at the
door dancing; and she said, "Ah, Andaok"t ! you thought you had
killed me; but you are mistaken, for I shall never die. Even if
you cut me to pieces, I shall come to life again, unless you shoot
at my heart {ti'tCTna') — that object you see hanging up there,"
said she, pointing to a black object hanging up in the corner of
her house. And Andaok"t saw the gi-eat woman turn her head
from him. Then he took a good aim with his bow and arrow, and

BOAS] APPENDIX I NOOTKA TALES 907

shot at her heart; aud as soon as his aiTow struck it, the gi'eat woman
fell down dead on the floor. Now she was really dead.

Then Andaok"t saw all the dried children hanging up over the
fire, and he took them all down and laid them in a row on the floor.
After he had finished layuig them down, he urinated on their bodies,
and they all came to life again. Then he took them home to then-
parents, who were made happy again.

Andaok"t then took a long rest; and after that, he told his mother
to ask all his people to make a houseful of sharp-pointed arrows.
Then all the Mowa'tclath'' tribe began to make sharp-pointed arrows,
and it did not take them long to fill the house. One fine day An-
daok"t took his large bow, went out of his father's house, and asked
the Mowa'tclath* if they could see the gi'eat log {t!egEp!edgel)
of the heavens; and not one said he could see it. Afterward Snail
(Ananemtt") said that he could see the gi-eat log that lay across the
doorway of heaven; and then Thunderbird (A^wade) said to SnaU;
"Please let me have your eyes to see the great log up in heaven !"
for Thunderbird was blind at that time; and the foolish Snail took
his eyes out and gave them to him. Then Thunderbii-d put Snail's
eyes on and looked up, and he saw the log. He kept Snail's eyes,
and now he can see every tiling; but Snail has been blind from that
day until now, for he was foolish and lent his eyes to Thunderbird.
Now, Andaok"t took his great yew bow and began to shoot at the
log with the first ari'ow; and the second arrow he shot was at the
nock of the first arrow; and so. on until a chain of aiTows reached
to the gi'ound from the gi'eat log of heaven.

Then Aiidaok"t told his mother that he was going to see his father
in heaven: so he began to climb on the long string of arrows, and it
did not take him long to go up to heaven. As soon as he reached
the great log, he went from that to the doorway; and as soon as
he passed through to the upper world, he saw two blind women.
They seemed to be veiy old; and Andaok"t went toward them and
took up their clover root, for they were digging it; and he stood
near them for a while, to see what they would say about their brown
clover root. Very soon one of them began feeling round for her
clover root, but she could not find it. Then Andaok"t asked her
if she was blind; and she said, "We are blind, Andaok"t, we can
not see the face of the earth." Then he told them that he was going
to see his father, and that he would tell him about all the things
that needed to be put right all round the world, and that he might
be sent down again by his father to put the world right hereafter.
"Then I wUl open your eyes," he said. Now, these two old blind
women were the Mallard Ducks. Then they thanked liim for what
he had said to them; and they also said to him, "Andaok"t, which

908 TSIMSHIAN MYTHOLOGY [bth. ann. 31

road will you take to go to your father's house? for there are two
roads. One of them is a broad road, and there are many dangerous
animals on it; but on the narrow road there is only one dangerous
woman. Her name is HoksEniaqas. If she sees you, she will call
you into her house, and she will feed you on brown clover root.
Now, if she calls you in to eat that clover root, do not eat it, but
take some of our clover root and hide it; and when she offers you
her clover root, pretend to eat it, tlu'ow it away ^vithout her seeing
you do so, and eat some of what I give you. Then, when you finish
eating, walk out of her house and go toward your father's house.
Then you will be safe."

After the two old blind Duck Women had given instructions, he
found and followed the narrow road. He had not gone far, when he
saw a small house. A woman was standing at the door; and when he
came near, the woman called Mm. When he was in, she told him to sit
down on a mat. Then she took some brown clover root and put it on
red-hot stones, and steamed it. After it was cooked, she placed it
on a small mat, put it down in front of him, and said, "You had
better eat it." Then she went out of the house. He ate the brown
clover root that was given to him by the old women, but the clover
root on the mat he threw into the corner of the house. After he had
finished eating, he walked out of the house and went along the road.
Then he saw a house a long way ahead. He walked up to it, and then
went in. There he saw his father on a seat at the rear of the house.
His father said to him, "I am glad to see you. Come here, my son!
for I see that there are manj' things that need to be changed in the
lower world. I see there are people there who look like men, but
they are not men: they have the souls of animals. So I want you to
go down again and put all of them to rights. Now and hereafter your
name shall be Qla'nexe^naxw. I want you to go down again; and
now I will give you this blanket that carries the herring (Las^mW) and
all the different kinds of salmon in it; and whenever you come to a
river that you think should have some salmon in it, take two of the
fishes only and put them into the river, one female and one male; and
do likewise with the olachen. Now, that is all I can say at tliis time.
, Put this blanket on and go down again."

Then Qla'nexe^naxw came down to Dza'wade, on Knight's Inlet;
and there he saw that Dza'wade was a good river for the olachen;
so he took all the olachen from his blanket and put them into the
river. He also took one pair of silver salmon and one pair of spring
salmon, one pair of dog salmon and a pair of steelhead salmon, from
his blanket, and he put them into the river; and that is why all kinds
of salmon go up Dza'wade River. Now, he did not keep any olachen
in his blanket for the other rivers, but he put them all into this river.
That is why there is no olachen in any river except that of Dza'wade.

BOAS] APPENDIX I NOOTKA TALES 909

After he had put all these different kinds of fish into the river, he
went on. Then he saw a house on the right-hand side of the river,
and at the door stood the daughter of the owner of the house. She
seemed to be very pretty, and he was the same in her sight. As
soon as she saw him, she called out to him to come to her, and he went.
As soon as he came up to her, she said to him, "Come in, and you shall
bo my husband!" for he was really a handsome man, and she was
pretty. So he went into the house with her; and now he was married
to the chief's daughter, and they lived together a long while and were
very happy. The woman kept telling her husband to take care, for
her father was always bad to whomever she had married before him;
he always found some way of killing them. And Q !a'nexe-naxw said,
"Don't trouble about me, for he will never hurt me!"

Next morning the chief said to him, "My son-in-law, get ready and
let us go to split a log in two, for I am going to make a canoe!" and
Q !a'nexe^naxw said, "I shall be ready soon." Then he went into his
bedroom with his wife, and she told him that that log had been the
death of her former husbands. "Now take care!" she said to him,
"for he will throw his stone hammer into the crack of the log, and he
will tell you to get it for him; but when you go inside of the crack,
he will take out the wedge and kill you, as he did my former hus-
bands. Now, good-by, my husband!" He walked out of the bed-
room and down to the canoe. He went aboaril, as did the chief, and
he paddled away toward a river. They went ashore in a cove. The
old manled the way up, and Q !a'nexe^naxw followed . Then they came
to a large log with a crack in one end of it, and the old man took his
wedges and put them into the crack. Then he began to drive his
wedges with a stone hammer; and when the crack was wide enough
for a man to enter, he threw the stone hammer into it. Then he said,
"Ah, my son-in-law! my stone hammer fell in. WiU you go in and
get it for me ? I will pu t in a spreading-stick to keep the crack open
while you are inside," and he took a round stick and put it across the
crack of the great log. After he had finished , Q !a'nexe^naxw went into
it. When he was inside, the old man struck off' the spreading-stick, and
the crack closed on Q!a'nexe^naxw. As soon, however, as he saw
his father-in-law strike off the spreading-stick, he turned himseK into
mucus, and it ran through the crack of the log. After the mucus
had all run through, he turned himself into a man again; and he saw
under the log many bones and skulls of men who had been killed in
the same way as it was intendeil he should be killed. He also heard
his father-in-law say, "Now I am glad that I killed you, for you have
brought shame on me by marrying my daughter." He was saying
this as he picked up his wedge and was leaving for home. As he
neared his canoe, Q!a'nexe^naxw picked up the stone hammer and
ran after him, and said, "My father-in-law, how is it that you left me

910 TSIMSHIAN MYTHOLOGY [eth. ann. 31

behind when you sent me to get your stone hammer ? Plere it is ! "
said he, as he gave it to him. The old man took it, and said, "I was
going to get some help to get you out of the crack after the spreading-
stick jumped out." Then Q la'nexe^naxw went ahead of the old man
to the canoe; and on the way he picked up some pieces of wood and
hid them under his armpits. Then he jumped into the bow of his
canoe and lay on his back, and began to carve the pieces of wood
into dolphins. He made four of them. Then the old man went into
the stern of the canoe and paddled away.

/Vf ter they were halfway across the head of the inlet, Q la'nexe^naxw
whispered to the carved dolphins, "When I throw you into the water,
you must turn into tlolphins and go away for a wliile; then you must
come and jump on my father-in-law, and keep on jumping until he is
dead." This he said to the carved pieces of wood as he put them
secretly overboard As soon as he let them go, they all turned into
fishes and began to jumj) away from the canoe. They went away for
a while; then they came to where the canoe was, and began to jump
close to the stern. Suddenly they all jumped at the old man and
killed him.

Then Q !a'nexe^naxw went home to liis wife, who said to her hus-
band, "Where is my father?" He answered, "Your father has gone
to the place where he wanted to send me; for he tried to kill me with
that log, and I made him die instead of me. I will go now and do
what I have to do."

So he left her; and the first man he saw was I.,and Otter (Waxnt-
^mlt"). He was hard at work sharpening his spear. Then Q!a'nexe-
^naxw asked him what he was doing; and he said, "Who are you and
where did you come from? You are the only one who doesn't seem
to know that Q la'nexe^naxw is coming to do mischief to the jieople of
the world. Now, all are getting their fighting-spears and knives
ready to fight him with." And Q la'nexe^naxw said, "How will you
fight him with that thing?" and he said, "I will spear him with it."
And Qla'nexe^naxw said, "If I were you, I would put that spear behind
me, and I would fall on him backward with my full weight." Then
Land Otter said, "Take it and show me how you would put it on!"
So Q la'nexe^naxw took the spear, and said, "Turn your nmip this
way!" and Land Otter turned his rump to him. Then Q !a'nexe^naxw
stuck the spear into it, and slapped on each side of it with each
hand, and said, "Hereafter you shall be a land otter." Land Otter
walked off for a Uttle way. Now and then he would look back at
Q!a'nexe^naxw. Then he went into the woods, and Q!a'nexehiaxw
walked ahead for a while.

Then he saw Raccoon Man (La'pislm'), who was also sharpening
his spear; and Qla'nexe^naxw asked liim what he was doing. Raccoon
said, "I am sharpening my fighting-spear, to have it ready to fight

BOAS] APPENDIX I NOOTKA TALES 911

Qla'nexe^naxw when he comes to do mischief to the world." This he
said as he rubbed a painted round stick on a rough stone. Q!a'nexe-
^naxw said, "Let me see your spear!" and Raccoon gave the spear
to him; and then he took it and said, "Turn your rump this way!"
and the fooHsh Raccoon turned his rump toward liim. "I will put
this spear on your rump, for it is always best to fight backward,"
said he, as he stuck the spear on Raccoon's rump, and slapped on
each side of it, and said, "Now, you shall be a raccoon hereafter!"
Raccoon walked away slowly, and went into the woods.

Q!a'nexe^naxw walked along, and he saw a man with a big belly
sharpening a broad flat stone. This man was Beaver Man (Adok").
Q!a'nexe^naxw asked him what he was doing; and the man said,
"How is it that you are the only one who does not laiow that Q!a'ne-
xe^naxw is come to do harm to the world ? I am sharpening this stone
to fight him with it." Then Q !a'nexe^naxw said, "Let me see your
great spear, so that I may make one Hke it!" Then Beaver gave
the spear to him; and Q!a'nexe^naxw took it and looked at it for a
while. Then he looked at Beaver, and saw that he seemed to be
foohsh, and did not look as if he were ready to fight. ThenQ!a'nexe-
^naxw walked behind him and put the gi-eat flat spear on his i-ump,
and slapped on each sideof it, and said, "I amQ!a'nexe^naxw, who
came down to put eveiything right in the world. Hereafter you
shaU be a beaver." And Beaver walked away very slowly. He
would look back at Q !a'nexe^naxw and stare at him. Then he went
into the woods.

Again Q !a'nexe^naxw walked on. He had not gone far, when he
saw a small man sharpening his little spear. This little man was
Marten (L!i'L!ihet"), and he seemed to be very quick in his move-
ments. Q !a'nexe^naxw asked him what he was doing; and Marten
said to him, "Where have you come from ? You must be a stranger,
for you are the only man who does not know what I am sharpening
my war-spear for. Don' t you know that Q !a'nexe^naxw is coming
to this world to do harm to all who are living in this place ? Now,
I shall get my spear ready to defend myself against him whenever
he comes," said Marten; and Q!a'nexe^naxw said to him, "Will jou
let me see your war-spear, so that I may make one just like it, and
be ready to fight him when he comes?" The httle man Marten
looked at him for a long wliile. Then he gave his spear to liim; and
Q la'nexe^nirxw took the Uttle spear, and said, "Now I will look at
it, and I will make one to fight against Q !a'nexe^naxw when becomes;
but I shall try to put it on you in the place I think best for it, that
I may put mine there too. Now, turn your rump this way!" Marten
obeyed him; and then he stuck the spear into his rump and slapped
on each side of it, and said to him, "I am Q!a'nexe^naxw. Hereafter
you shall be a marten: so stay in the woods and Hve on whatever

912 TSIMSHIAN MYTHOLOGY [eth. ann. 31

food comes your way!" And poor Marten walked away slowly,
and went into the woods.

Thea Q la'nexe^najcw walked on again; and he saw another man,
very stout. He was sharpening something that looked like a black
stone, and his look was veiy angry. Qla'nexe^naxw wentup to him,
and said, ' 'Man, what are you doing ?" and the angry-faced man said,
"Don't you know that there is a man coming, whose name is Qla'ne-
xe^naxw, to do mischief to us all ? The two stone hammers I am
making are to fight him with." And Qla'nexe^naxw said, "Letmesee
them, so that I myself may also make two of them." And the man
gave the two black stone hammers to him; and then Qla'nexe^naxw
took them and said, "Let me tiy them on your hands!" and he stuck
them on the angry-faced man, and said to him, "Now hereafter you
shall be a bear {tci'mis)." And the Black Bear walked away into
the woods.

Qla'nexe^naxw kept on doing this to all the other animals, until he
came to Yogwat, the place where we aro' living. Then he saw Deer.
He went up to him, and he saw that man also hard at work sharpen-
ing two shell knives; and Q!a'nexe^naxw asked him what he was
doing; and Deer said, "Where have you come from, that you do not
know what is known all round the world? Don't you know that
Qla'nexe^naxw is coming to do mischief to us all ? and these two war-
knives are to fight him with." Then Q!a'nexe^naxw said, "How
will you fight him with those two knives?" and he replied, "I will
carry one of these knives in each hand, and stab him when he comes
near me." And Q!a'nexe^naxw said, "Do you think you can fight
him in that way ? You ought at least to have one hand empty; but
I think if you had both hands empty, and had those two knives tied
on the top of your head, you could fight him better by catching hold
of him with both hands and butting at him with the two knives on
yoiu- head." Then Deer looked at him, and asked him where he
came from and who he was; and Q!a'nexe^naxw said, "I am only
trying to find some one to make friends with;" for at that time Deer
was thinking that it was Q!a'nexe^naxw who was speaking to him.
Then he began to rub his two large mussel-shell knives on the sand-
stone. Then Q !a'nexe^naxw spoke to him, and said, ' 'Deer, let me see
your knives!" Deer, looking up, said in an angry way, "I don't
want you to have them, for I know tliat your name is Q !a'nexe^naxw; "
but Q!a'nexe^naxw only laughed, and said, "I just want to see your
knives, so that I may make two of the same kind for myself to fight him
with whenever he comes." And Deer looked at him once more. Then
he handed his knives to him; and as soon as Deer had given the two
knives to him, he lost his power. ThenQ!a'nexe^naxw said to him.
Now, put your head down, and let me show you the right way to put
on these two knives; then you can fight Q!a'nexe^naxw or anything
whenever they come to fight." This he said as he put the two mussel-

BOAS] APPENDIX I NOOTKA TALES 913

shell knives on Deer's head; and ho slapped him on each side.
After they were on, he said, "Hereafter you shall be a deer!" Deer
looked at him, shook his head, and walked away for a little distance;
then he stopped and looked back and stared at Qla'nexe^naxw; then
he walked into the woods.

Then Q la'nexe^naxw walked on southward ; and he had not gone far,
when he saw Mink (L!lL!ih4'^y6h*) sharpening a short spear; and he
went up to him and asked him what he was doing, and Mink said,
"Why, don't you know the news about Qla'nexe^naxw coming to do
mischief to us all in this world ? I am making this spear to defend
myself against Mm." Then Qla'nexe^naxwsaid, "Let me have your
spear, for I want to see how it is made!" Mink gave the spear toliim;
and as soon as Q!a'nexe^naxw took the spear, he said, "Turn your
rump this way, so that I may fix it for you." And right away the
foolish Mink obeyed, turning his rump towards Q !a'nexe^naxw. Then
the latter stuck the spear on his rump, and it was made into a tail
instead of a spear. Then Q!a'nexe^naxw slapped on each side of it,
and said to him, "I am Q!a'nexe*naxw. Turn into a mink for the
generations to come!" And the little mink ran away into the woods
without turning round to look at Qla'nexe^naxw.

Then Q!a'nexe^naxw walked agam, and he saw a man and woman
with their pi'ivate parts on their foreheads; and he went up to them,
and asked them if they could breed as they were. Then the man
said, "I have tried to make her pregnant, but without success."
Then Qla'nexe^naxw said, "I know that the people in the world will
be all gone if no change is made." So he put the man's privates
m the place where they are now, and he put the wonian's secret parts
also in the right place. jVfter he had fuiished, he told the man to
try to make his wife pregnant, and she immediately became so.
Then Q!a'nexe^naxw left them.

Then he came to a place where he thought that he had better
make man. He took from the beach a piece of wood and carved
from it a man's and a woman's image. After he had finished carving
them, he spat on them, one man said, and another man said he
breathed on them, and brought them to life. After he gave them
life, he told them how to live, and then he went on southward.
That is all that is said about him.

This story ends now.

7. Woodpecker was a Chief at the Time the Whole World

WAS IK Darkness

{Told hy Ts.'axwA'sap, a Nooika Chief)

Once upon a time there lived a tribe of Indians at Place Of Wind
(Yogwat); and they had a chief whose name was Woodpecker,
and he had a princess. Woodpecker did not know how to get
50633°— 31 ETH— 16 58

914 TSIMSHIAN MYTHOLOGY [eth. ann. 31

light into this world; so he called all his speakers into his great
house, Ha'^wilsatsltm', and also his -wise men, and asked them if
they could tell him how he could get light into the dark world.
After a good deal of talkmg, one of his wise men said, "Will
you, Woodpecker, try my plan, and let your princess go and sit
on the roof of your house, and see if we can get the Chief of the
Light to take her for his wife ? and if he does not come and take
her away from the roof of your great house, then we will give up
trying to get the light." And the chief said that it was a good
plan to try. "For," said he, "my princess is very pretty, and
every chief tries to get her for his wife." Then he called his princess
to come to him; and when she came, he told her about his plan.
She told her father that she was ready to go and sit on the roof,
to get married to the Chief of Heaven, and to bring the light into
the world.

Then they dressed her in a sea-otter-skui blanket and painted
her face, and took her up to the roof of the great house. After
she had been sitting there a long time, her father sent four of his
speakers to see if she were still there. When they came to the place,
they found her still there. Then they went away for a while; and
again the old chief was bothered m his mind about her, and he sent
another four speakers to see if she were sittuig there still ; and when
they came to the place where she had been sitting, they could not
find her anywhere.

When these four speakers came and told Woodpecker that she
was gone, and that they could not find her anywhere, the old chief
knew that she had been taken up to heaven by the Chief of the
Light. "Now," said Woodpecker, "we shaU expect the world to
get light soon, for I know that my daughter will not forget what I
want her to get for me."

At that time Woodpecker had Kwa'tlyat" as a slave, and it was
dark all the time for about four years after that. One fine day
Kwa'tJyat" came in, and said, "My master. Woodpecker, come out
and Hsten to the song that I have heard sung up in heaven!" Then
Woodpecker ran to the door of his great house and Hstened, and
the first thing he heard was the voices of children singing; and these
were the words they sang^

" We are coming to our grandfather's house!"

Woodpecker went on the roof of his great house; and when he
reached there, he saw two little boys. Each of them had a long
rope tied to his waist. They had been lowered from heaven by their
parents with these ropes. The elder one had a box under liis arm;
and as soon as they stood on the roof of that great house Ha'^wll-
satslim", he opened the box, and the hght came into the world, and
has remained ever since; and all the world was happy after that.

BOAS] APPENDIX I NOOTKA TALES 915

Now, these two boys grew veiy fast, and before long they got mar-
ried and had children. After these children grew up, they manied
the daughtere of the chiefs of the different tribes; and that is why
the Mowa'tclath" tribe is the leading tribe of all the West Coast
Indian tribes, and that is how the Mow a' tc lath* tribe knows that
there are people up in heaven, for these two little boys told them so.

Now, Woodpecker had still another daughter living. One day
Kwa'ttyat' asked tlie princess to go to the lake with him, and of course
the young princess was ready to go. Then they walked to the lake
behind the house of the Mowa'tclath" tribe, at Place Of Wind (Yo-
gwat) ; and as soon as they came to the lake, they got into a canoe,
and Kwa'tiyat' paddled out for a short distance. He was tiying to
spear sharks in this lake, for it was their home, but he could not
see any at all. Then Kwa'tiyat" said to the princess, "Let me put
you into the lake as bait!" and the young princess was ready to go
in. Then Kwa'tiyat' took her and put her overboard; and as soon
as she was overboard, the sharks began to be plentiful. Kwa'tiyat'
began to speak to them, and it did not take him long to fill the canoe.
Kwa'tiyat' speared one large shark which came up, and this shark
took his spear down, and it never came up again.

Then he took the princess into the canoe and went home, and they
went into the house. After they had been in the house a little while,
the princess began to vomit a great deal of water, and Woodpecker
asked her what was the matter with her. She said, "Your slave
Kwa'tiyat' took me into the canoe at the lake, antl tried to find some
sharks to spear, but he did not see any; and then he told me to take
my clothes off and go into the water as bait, to bring the shark up;
so I took my clothes off, and ho put me overboard with a rope round
my waist; and I went down to the bottom. He did not pull me up
until he had filled the canoe with sharks. When I came up and he
had pulled me into the canoe, he told me that he had lost his spear
after harpooning a large shark, and he begged me not to tell you what
he had done to me."

After she had finished speaking, her father. Woodpecker, called
Kwa'tiyat'; and when his slave Kwa'tiyat' came. Woodpecker asked
him what he kad been doing to his princess; and Kwa'tiyat' said,
"I never did anything to her;" and Woodpecker told his princess
to tell liim all he had made her do at the lake. Then she repeated
every word of what she had already told her father.

After she had fiinshed speakhig. Woodpecker called some of his
speakers; and they took a rope and tied Kwa'tlyafs wrists behind
him to a stake, and they whipped him with a stick until he was cut
all over; even his face was all cut. After they finished whipping him,
they untied him from the post; and Woodpecker told his speakers
to take him to Place To Eat (Ha^ogwaxs) , the lake inwMch Kwa'tiyat'

916 TSIMSHIAN MYTHOLOGY tUTH. ann. 31

fished for sharks; and the chief Woodpecker said to his speakers,
"Let the sharks eat him, as they did my princess! Before you throw
him into the lake, take a rock and tie it on his feet, so that he
will go to the bottom of the lake quickly, and keep his hands tied
together behind him." After he had finished speaking to them, they
took poor Kwa'tiyat' away and led him to the lake; and when they
came to the lake, they found Kwa'tiyafs canoe there, and they put
him into it and paddled out to the middle of the lake. There they
threw him overboard mth the rock tied to liis feet, and he went down
very fast.

Then the speakers went home; but Kwa'tiyat', when he reached
the bottom of the lake, found that he had fallen on the roof of a house,
and inside of the house he heard some one groaning with pain.
Kwa'tiyat' had become a shaman. He untied his hands and took
the rock off his feet; and after he was free, he cried out, "He, Tie,
Tie!" like a shaman. Then the sick man in the house told his
daughter to go and see what was on the house; and when she came
on the roof of her father's house, she saw an ugly old man sitting on it.
Without saying a word, she went and told her father that there was
a man on the roof; and as she was telling her father about the man
on the roof, Kwa'tiyat' cried out, as before, "He, Tie, he!" as the sha-
mans do. The sick old man said to his daughter, "He is a shaman,
go and call him in!" The young woman went out of the house and
called Kwa'tiyat' in, and he followed her into the house; and as he
went into the house, he saw the sick man lie down on his side, close
to the fire, with Kwa'ttyat"s spear sticldng through liis back; and he
found out that this man was the great shark that he had speared
the day he told Woodpecker's princess to go into the lake as bait.
As he passed the sick man's back, he touched it with his feet, and
the sick man gi'oaned with pain.

Now, Kwa'ttyat' found out that the Shark people could not see the
spear; and then he saw that this man was a chief of the Sharks, and
that he had very pretty women. Then Kwa'tfyat" began to say once
more, "He, Tie, Tie!" as if he were a shaman; and he said, "Yes, I am
the great shaman of the upper world , and while I was in my house this
afternoon I saw that you were sick, and that is what made me come,
to make you well, chief." Then he began to sing a shaman's song,
.and these are the words of his song:
"I cure a sick man only when he gives me in payment his daughter to be my ^^■^fe."

As soon as the sick man heard the words of the song, he said to
Kwa'tiyat", " I have two daughters: I will let you have both of them
for your wives if you wiU only make me well again." Then Kwa'tiyat'
pretended to suck the sickness out three times; and the fourth time
he pulled out the spear, and the man got well at once.

BOAS] APPENDIX I NOOTKA TALES 917

Now, Kwii'tiyat' was a veiy ugly man, and his face was covered ^vith
scars. The chief who had been sick told his two daughters to put
him into hot water in one corner of his house, to wash him, and
make a new man out of him. Then the two sisters called him; and
he went to where they stood, alongside of the hot water. As soon as
he came to them, they pushed him into it; and very soon the flesh,
left his bones, for the water was boiling into which he was thrown, and
he was cooked. After the flesh was off the bones, they took the^
bones out of the hot water ■with a pair of tongs and put them on a newr
mat. They put the skull down first, and next to that they put the
backbone, and next the arms and legs and the small joints belonging
to the fingers. All of these were put together. After this was done,._
they took water of life and sprinkled it on the bones. Then the flesh
came on the bones, but there was no life yet. Then they began to press
the face of the new Kwa'tiyat" into a shape they thought would make
him look handsome. When they had done so, they sprinkled more
water of life on his body, and he came to life again. After the two
pretty women had made him as handsome as they wished him to be,
the elder daughter married him; and then he staid with the Shark
people a long time.

One day Kwa'ttyat" was lying on his back, and seemed to be think-
ing. Then his father-in-law asked his daughter whether her hus-
band wanted to go home; and when she asked her husband if he-
wanted to go home, he said, "Yes!" The old man Shark said,
"Tonight you shall go; and now I ^\ill dress you up in my chief
dress." Then he went into a secret room; and he came out of it with
ear-drops of abalone shell, also nose abalone shells, and a blanket
made out of sea-otter sldn; and he put them on Kwa'ttyat', and he
also put a head-ring made of gea-otter skin on his head. "And now,"
said the Shark man to Kwa'tiyat', "now, tonight you shall go home,
and you shall also have a house that I will give you as dowry of
my two princesses; and you have only to say where the house shall
be put by my people:" for Kwa'tiyat told the Shark people
that he was the first chief of the Mowa'tc lath'' tribe; that is why he
was treated in that way. Then, when evening came, Kwa'tiyat'
said to his wife that he would hke the house to bo built on the west
corner of the Mowa'tclath* tillage, or at Place Of Wmd, and she
told her father about it.

In the night Kwa'tiyat' went to bed with his two wives, and in the
morning he heard, many people making a loud noise. They said,
"Here is a large, strange house! It must belong to a gi-eat chief, for
see the painting on the front ! and the door also is the mouth of a
monster fish!" Kwa'tiyat' did not know how the front of his house
looked, for he had never seen it before.

918 TSIMSHIAN MYTHOLOGY [eth. ans. 31

Then some of the people said, "Let us go and ask our chief, Wood-
pecker, to send his speakers to invite the chief that owns tliis house,
whoever he may be!" Before Woodpecker sent his speaker to call
the stranger, he sent for the Clam (He'tcin'qas) to come to his house.
When the Clam had entered, he said, "Now, Clam, I am going to send
for the owner of that painted house; and when he comes, I want to
find out who he is, and what power he has in the way of magic. So I
am going to ask him to play some kind of game before I feed him ; and
before he plays, I will call you by name to come out and show him
your trick, that is, to squirt water through a stone, as you always do;
and after you have done it, I will give the stranger another stone.
He shall try and force water thi'ough it, as you do. Of course, if he
can not do it, we have nothing to be afraid of; but if he can do it like
you, then he may be able to kill us by squirting water on us. Then
we shall have to kill him. Now, that is all I want of you," said
Woodpecker to the Clam. After he had finished speaking, he called
four of his speakers, saying, "I want you to go and invite the
stranger who lives in that new house to come and eat in my house."

Then the four speakers went out of their chief's house, and walked
oif to the front of the stranger's house, and began to call out loudly
from outside of the house, saying, "We come to invite you, chief of
this house! for our chief. Woodpecker, who is over all our tribe,
said so; and we are to wait for you to come along with iis now."
And Kwa'tiyat' called his two wives, saying, "Now, C'hief Woodpecker
calls us to go to his house; and he told his speakers to wait for
us and bring us along with them." Then they got ready, and all
tlu'ee came out of the monster fish's mouth. Wli en Kwa'tiyat' came
out, he looked very handsome; he looked like a great chief; he even
looked gi'eater than Woodpecker, his master; and the four speakers
led the way.' Kwa'tiyaf's two wives walked ahead of him; and
when they went into the house, Chief Woodpecker told his speaker
to take them to the rear of the house, and they sat on a new mat
that was spread there for them. After they had sat down. Wood-
pecker said to his chief speaker, "WiU you tell this chief that
I want to know his name, and also where he came from?" Then
the speaker asked Kwa'tiyat' all that tlie chief wanted to know;
but Kwa'tiyat' only kept quiet.

[One thing I have forgotten; that is, that Kwa'tiyat' said to the
four speakers, "I wiU not go to your chief's house unless he lays
roof boards on the ground from your chief's house door to my house
door, for me to walk on, for I don't walk on the ground of the place
where I come from." The four speakei-s went back to Cliief Wood-
pecker's house and told him what had been said by Kwa'tiyat'.
Then Chief Woodpecker was half afraid of him, and said, "Get
all my people to get one board from their house roof and lay it on the

BOAS] APPENDIX I NOOTKA TALES 919

ground." After this had been done, the same speakers went and
told Kwa'tiyat' that the boards were all laid on the ground, and
then he came.]

Then the chief said to Kwa'tiyat', "Before we begin to eat, we
wUl play a game; for that is always the custom with my people."
Then he called Clam (He'tcin'qas) and one of his friends, and
told them to play some Icind of game; and they both came.
One of them carried a black flat stone. Then they showed it to
Kwa'ttyat'; and after he had a good look at it. Clam took it and
squirted some water against the flat side of the hard black flat stone,
and the water made a hole clear through it. After he had done
this, he gave it to his friend; and he also squirted water at it and
made a hole through it. After he had done his work, he walked
up to Kwa'tiyat' aad gave it to him, and said, "Will you also do
as we did to this stone? Now, see whether you can make a hole
through it as easily as we have !" Then Kwa'tiyat' took the
stone; and he took into his mouth water from a bucket, and
held the stone in front of his mouth and began to force the water
between his lips, and he also made a hole thi-ough the stone. Then
he tlu'cw the stone do\vn. Woodpecker looked as though he were
afraid of him, and said, "This man has strong magic in him."
Kwa'tiyat' heard him saying all these tilings, and he began to laugh
loud, and said, "What is the matter with you, my master Wood-
pecker ? for you do not seem to know your own slave Kwa'tiyat'."
As soon as he said these words, his two wives disappeared, and the
house also was gone; and Kwa'tiyat' got back his old ugly face, just
as he was before he got married to the Sharks' two princesses; and
after Woodpecker found out who he was, he took a stick and beat
him until he was dead. That ends the story.

8. How Y.v LO^A Went To Get Married to the Salmon Princess

Once upon a time there lived two chiefs — one in Yogwat, whose
name was Ya'lo^a', the head chief; and his rival, a chief whose name
was Ilekwatses. These two chiefs were all the time gambling by
throwing eagle-wuig feathers {^e'Uci^naV) at a target; and Hekwatses,
the second chief, was always on the losing side. For a long time he
tried to beat his rival by playmg this game; so he said to himself,
"Now, I will go to the lake to wash my body every night with hem-
lock branches and water, so as to beat my rival in that game I
am playing with him." So in the night Hekwatses left his. wife
alone in bed; and before he left her he told her that he was gouig to
stay at the lake (or iH'tsif) all night to wash his body with hemlock
branches for good luck against his rival.

After he had finished telling this, he went out of his bedroom.
There was a very old man lying down near the fire. Hekwatses asked

920 TSIMSHIAN MYTHOLOGY [eth. ann. 31

him what he should do with himself in the lake to get good luck;
"for," said he, "whenever I play a game with Ya'l5^a', I lose con-
tinually, and now I want you to tell me what to do to myself in the
lake."

The old man said, "In the first place, you have to tell your wife not
to move about in your bed, and not to roll about; but she must lie
on her right side all night , until you come home m the morning. Now,
when you reach the lake, wet some hemlock branches and rub them
on your body. First, you must make four bunches of them — two
bimches for the right side of your body, and two for the left side.
You will have to keep rubbing them on your body imtil you get warm
with the pain they will make. Then you must go into the water and
get cooled down. Then keep on rubbing until the blood comes
through your skin; and after you have done this, dive into the water
and stay under just as long as your breath will let you. Now, you
must do this four times, and just before daylight you will do so again.
Then he cooled himself; for ho was very warm from the rubbing he
had with the four bunches of hemlock branches.

After he had finished, he sat under a tree alongside of the lake, and
just before daylight he went through all that he had done in the night.
When he had finished, he came home, and lay down in one corner of
the house.

Now, as soon as Hekwatses had gone out of his house, the old man
thought he saw a man enter, who seemed to go into Ilekwatses's
bedroom. Then he thought he heard Hekwatses's wife laugh with a
man; but the old man said to himself, "I will sit close to the door,
and see him go out in the morning;" and he sat alongside of the
door, where no one could see him. Just past midnight he saw the
man come out of the bedroom of Hekwatses. He passed close to
the old man, as he was sitting there; and the old man thought that
this man was Chief Ya'lo^a'. Then the man went out of the door, and
the old man lay down in his bed. He thought to himself, "I will not
say anything to my chief, Hekwatses, about it, for it is only one night
she will do that against her husband."

As soon as night came on, Hekwatses went out of the house without
saying a word to any one; he did not even speak a word to his wife.
Then he went to the lake again, and began to take another four
branches of hemlock trees; and he tied them in four bmiches, and
began to go tlirough what he had done the first night. After he had
finished, he went out and sat under the tree where he had sat the
first night. Just before daylight he took another bath, as he had
done before; and when he had finished, he went home and lay dowi;
in the corner again.

The old man, however, saw the man come into the house and go
into the bedroom of Hekwatses; and he heard them play together

BOAS] APPENDIX I NOOTKA TALES 921

and laugh. That made the old man angn^; and he said to himself,
"I will tell my chief all about this now, for his wife is helpuig his
rival." As soon as the chief came to him, he said, "Sit down here
close to me, for I have something important to tell you!" This was
before Hekwatses's wife woke up in the morning. The old man said,
' ' I did not want to tell you about this matter, but I could not help
it, for I am sorry for you. Now, these two nights, while you went
to bathe to get good luck against your rival, iaistead of yoiir wife
trying to help you, she let your rival Ya'to^a' come and sleep with
her."

Then Hekwatses said to the old man, "Don't tell any man what
you have told me about this matter, for I wall let him know that I
know something about it tonight." This he said as he went and lay
down in the corner of his house.

After a while his wife came out of the bedroom and sat down along-
side of the fire. She began to get somethmg ready to eat for herself.
Then she began to eat; and after she had finished eating, she went
into her bedroom agam and went to sleep, for she had not had any
sleep in the night. All the time she was eatuig, however, her hus-
band had been watching her movements; and she looked as if she
were sleepy.

Wlien night came again, Hek^vatses got up from the corner and went
to his little hunting-box and took something out of it. Then he went
out of the house, and all the people of the house went to bed earlier
than they usually did. Then Ya'lo^a', the head chief, came into the
house as soon as he saw that they had all gone to bed; and he went
into the bedroom of Hekwatses and his wife. As soon as Hekwatses
saw Ya'lo^a" go into his house and into his bedroom (for tliis time he
did not go to the lake; he merely staid outside of his house to see the
chief go in), he went to the rear of his house and listened to his %vife
laughing ^\-ith Ya'lo^i', his rival; and for a long time they were
playmg together. After a while he heard tliem go off to sleep. Very
soon they were snoring. Then he said to himself, "Now, I will go
m and see them." Then he went into his house, for the doors of the
fij'st people never used to be shut at night. He went uito the bed-
room, and there he saw that his wife had her naked arm round the
neck of Ya'l5^a". Then Hekwatses touched his wife's arm, but she
did not move. He had in his hand a sea-otter spear (aJdaaJc); and
with this he poked into Ya'lo^a"s right eye, and dug it out of its
socket; he took hold of it and puUed it out. Then Hekwatses ran
out with the ball of Ya'lo^a"s eye in his hand; and Ya'io^a' also ran
out, for he was screaming with pain. He went into his house and
staid inside for four days. He was ashamed to go out, for he had
been a handsome man, but now he had only one eye. After he had
been four da3's in the house, he sent for a wise man, whose name was

922 TSIMSHIAN MYTHOLOGY [bth. ann. 31

Inventor (Genayo). When Inventor entered the bedroom of Ya'lo^a",
the head chief, he saw that he had only one eye. Then Inventor
asked him how he had lost his right eye ; and Ya'lo^a' said, "Host my
eye while going through the woods to bathe in the lake, for gambling
against Hekwatses; a stick poked my right eye, and that is why
I sent for you to come and tell me what to do to put it right again."
Then Inventor told Ya'lo^a' that he could not give him any answer
that day. "But," said he, "tonight I will see what I can do for
you." Then Inventor left the chief, and the chief told him not to
tell any one about his losing one of his eyes.

At night Inventor found out what to do, and in the morning he
went back to Ya'lo^a"'s house. He told him that he had found out a
way; that was for Ya'lo^a' to go round the world and get married to
some chief's daughter who had supernatural power. Then Ya'l5^a',
the chief, said, "How shall I go round the world?" and Inventor said,
"I will make for you a garment (yaha'V) out of a swan's skin, and
you will have to put it on, for everybody likes to get a swan's skin;
and when people see you sitting on the salt water in front of the
village, you must look for a pretty princess for your wife. They will
go out in canoes to catch you. All the time you are sitting on the
water you will see the people come out of their houses to look at you
Then you can pick out a pretty woman who pleases you."

Inventor had a bundle under his arm, which he pulled out — it was
a swan's skin; so he stretched it until it was big enough to cover
Chief Ya'l6^a"s body. When it was finished. Inventor asked the
chief if he had a pillow of eagle's down (malhapfet) ; and the chief
said, "Yes, I have." Then he said, "Have ten small baskets made,
and fill them from the pillow of eagle's down. You will have to take
also food and water with jou," said he. It did not take the women
long to get ten small baskets made. Then Inventor filled them with
the eagle's down, and he said to the chief, "The place from which you
are going to get your wife will look like eagle's down." Then he put
the swan's skin on the chief, and he put the ten small baskets of
eagle's down inside of the skin, and also some food and water; then
he said, "Now, you are ready to go." The chief asked, "How
shall I get out of the house?" and Inventor said, "I will go on the
roof and take some of the boards off to make an open place for you to
fiy through." Then he went and moved two roof boards and made
an opening. Then he came down, and said, "Now, fly up! " and the
Swan flew up from the floor, and went through to the roof late at
night.

In the morning early he went and sat in front of the Haskweyat
village. One man of that tribe got up early and went out of his
house; and the first thing he saw was a great white swan sitting on
the salt water in front of the village. Then the man went into the

BOAS] APPENDIX I NOOTKA TALES 923

house and called his brother secretly, and said, "Get up and let us
go and catch a pretty white swan sitting on the salt water in front of
us!" and each took a paddle, and they went out in a canoe. They
tried to catch the bird, but it kept out of their way; and when they
saw that thej^ could not catch it, they called for help, and all the
men and women came out of their houses. Then Ya'Io^a' could see
all the women. Many canoes went out to him, and they paddled all
round him; for they wanted to catch him alive. As he saw no
pretty women there, however, he said, "I wUl fly away, for there is
no woman here good-looking enough for me." Then he flew over the
canoes, and it took him until night to go to Ahousat. Then he sat
on the salt water veiy close to the village beach. Early in the morn-
ing one of the old men of that tribe went out to pass water; and as
soon as he opened the door he saw the great white swan sitting on
the salt water close to the beach. Then he called out loudly, and
told all the people to come out and look at it.

Very soon all the men and chilchen came out of theh houses, and
all the spearmen took then- canoes and spears and went out to spear it.
Then Ya'lo^a' the bird said to himself, ' ' There are no pretty women
here; I wUl go fai-ther on," and he flew over all the canoes.

In the night he came to another village, the Clayoquot village,
and he stopped there and waited for daylight. When daylight came,
he went close inshore to the beach of the village. Early in the
morning a young man came out of his house, and the first thing his
eye fell on was the white swan sitting on the salt water. Then he
went in and called his brother up from sleep, and said to him, "Get
up! for there is a white swan sitting on the salt water very close to
shore;" and they took their paddles and went out of their houses.
They went into a canoe and paddled after the bird, but it was too
quick for them.

After these two men got tired paddling, they called the people of
the tribe to try and catch the white swan. Verj' soon aU the men
and women came out of their houses, and Ya'lo^a' the swan looked
for a pretty woman among them all; but there was none, so he flew
away before all the canoes were ready to come out to him. He kept
on going until night, and late that same night he came to a village.
That village belonged to the Ucluelet tribe. So he sat on the
salt water, as he always did, close to the beach of the village; and
early in the morning a woman came out of her house, and she saw
the white swan sitting on the water. Then she called her husband
out and told him to go and try to catch it. This man took four men
in a canoe with him to catch the swan, and the swan was too quick
for him also. When they got tired, they called out to their people
to come too, and all the people of the tribe came out to see the bird
as it was sitting on the water. Then Ya'lo^a' looked to see if there

924 TSIMSHIAN MYTHOLOGY [eth. ann'. 3i

was a pretty woman among them; but there was none, so he flew
away again luitil night came on.

Then he came to a village belonging to the Seshart (Ts Itca'^ath'^)
tribe; and he went and sat on the water close to the beach of the
village. As soon as dayhght came, he saw a young man come out of
his house. Now, this" young man had been to see his sweetheart in
the night, and that is why he got up early that morning. As soon
as he saw the great swan, he called out for everybody to get up; and
as soon as he called out, all the men and women came out .of their
houses; and the first thing they did was to go to the beach and push
their canoes down to the salt water and paddle after him. Then
Ya'lo^a" looked to see if there was a pretty young woman among
them, and this time he saw a very pretty-one. While he was being
chased bj' the people, he was making up his nund whether he had
better let them catch him or not. Then he said, "I am aU right as
I am, for I can come back again if I do not find a prettier woman
farther on." Then he flew away again.

Late in the night he came to the village of the Oiaht (Ho^a'i^ath")
tribe, and there also he went and sat close to the beach of the houses.
In the mornmg he saw a man come out of his house, and he also began
to call out to the people to get up and see a strange-looking bird sit-
ting on the salt water. Very soon all the women and men came out
of their houses. Before they went down to their canoes, he saw
there were no pretty women there, so he flew away untd night came.

Then he saw another large village, belonging to the Niti'na^ath*
tribe; and he went close inshore and sat on the salt water. In the
mornmg two men came out of their houses. Each of them was
carrymg a paddle {^oxwd'p'), and they went down to the beach and
pushed a canoe into the water. They both went aboard; and as
soon as they paddled, one of them saw the swan close to them, and
they paddled after it. The bird was too quick for them; and while
these two men were chasing it, more canoes came out, until there
were more than a hundred canoes chasing it. Ya'io^a' let them chase
him until all the women of the village came "out of their houses; and
when he saw that there was none good-looking enough for him, he
flew away.

Late in the night he came to the village belonging to the Makah
(Lla'^os'ath*) tribe, and went close to the beach of that village and
sat on the water. In the morning a man came out of his house; and
when he came out of the door, his eye fell on the white bird. Then
he called out to all the people of that tribe to come and see it, and
veiy soon all the people came out of theii- houses; then aU the people
said, "Let us try to catch it!" but as soon as Ya'lo'^a' saw there was
no woman pretty enough for him, he flew away until night.

Again he came to a village belonging to the Konyotlath* (proba-
bly QuiUeyute), and here also he stopped close to the village; early

BOAS] APPENDIX I — NOOTKA TALES 925

ia the morning an old man came out of his house, and he saw the
swan first. He began to pray to the gieat biid to give him long life.
He was saying his prayer aloud, and some of the people heard him.
They came out to see what he was praying to; and tlien they saw
the great white swan sitting close inshore. Eacli took a paddle and
went down to a canoe {tela' fats), and they went out to try to catch
the bird. The old man called out loudly to them not to try to catch
it, for he knew that the swan was something more than a common
swan. He told them that he had dreamed of a swan that had a man
inside of it, who was going round the world to tiy to find a pretty
young woman for his wife.

The people of the village heard him saying this; and in a vejy short
time every man and woman of that village came out, and there
Ya'lo^a' saw a veiy pretty woman. He thought at iii-st that he had
better let them catch him; but he said, "No, if I don't see any (pretty
women) farther on, I can come to this place again and let them catch
me, for I am veiy comfortable here;" and now many canoes came
out to try to catch him, but he flew over them and went on westward.

Now and then he went across the gi-eat sea, and then he thought
he had better go northward. It was nearly daylight when he came
to a village, and he stopped very close to the beach. This village
belonged to the Etslogwat. There he saw an old woman come out
of a house; and the first thing her eye fell on was the gi'eat wliite
swan sitting on the salt water, very close inshore. She also cried
out to the people to come out of their houses to look at the bii'd,
and veiy soon all the people came out. In this place he did not see
any pretty young women; so, before the people went down to their
canoes, he flew away, and kept his course northward.

It was late in the night when he came to a village that belonged to
the Dzodedet. Again he saw a man come out with a paddle in his
hand, and a spear; and as soon as he came out of his house, he
stopped when lie saw the gi-eat white swan sittmg very close to where
he was standing. Then he called to the people to come out and
look at the gi-eat white swan sitting on the salt water, and soon all
the men and women came out of their houses. Ya'io^a' did not see
any woman pretty enough for him; but all the men had three streaks
down their chins and one on each side of their faces, just under their
eyes. After they had all come out, he did not see any pretty girl
there, and he flew away again.

Now he came to a strange coimtry; and he kept on flpng mitil
just before dayliglit, when he came to a village that belonged to the
Sardines ( ?) (Amenal). Now, it seemed to him that these people never
went to sleep, for he heard them playing a long while before he came
to their village. They are very small, the tallest being only two
spans and a half high, and there were many of them; but he did not
see any women pretty enough for him.

926 TSIMSHIAN MYTHOLOGY [eth. a.vn. 31

Then lie flew away northward again, and he kept on flying until
night. He heard many children playing ahead of him. He went
on in tlie direction the sound came from, and in a very short time
came to the village of a happy people. They were playing all night.
Pie went and sat very close to the beach on the salt water. Now,
this village belonged to the Herring (Lu'smit'). They were a little
bigger people than the Sardines, and they were spawning at the time
Ya'lo^a' came to their village. He staid there until daylight, and
they were playing all that time. In the morning he saw them running
in at the front door of a great long house and out at the back door, and
then back through the front door again. They were going round all
the time, and they seemed to be blind. It was late in the day when
some one stopped and looked outward; and as soon as he caught sight
of the great white swan, he called out to his friends and told them about
what he had seen. All the people rushed out of the long house, and
then they said that they woidd go and try to catch him; but Ya'lo^a'
said, "I don't see any pretty yomig women here, I will leave them."
So he flew away before any of them came do^\^l to their canoes. He
kept on gomg northward, and in the night he came to a village that
belonged to the Cohoes Salmon (Tso'^vlt"). These people are of thesame
size as we are, and there was a large village which belonged to them.
In the morning he saw many men come out of a large house; and they
saw the swan sitting on the salt water very close to the beach of their
village. The first thing they did was to go and get a paddle each,
and their spears; and they went down to their canoes and tried to
catch the swan. After all the people had come out of their houses, he
saw many women with light-colored hair; and they were very pretty.
Now, he was going to let them catch him; but he said, "I am all right,
for I still have much food and water. I can come back to this
place again, so I will go on a little farther to see the world;" and he
flew away again. For two days he was flying.

Then he came to a village. It was a very large one. The houses
were large, and the people were stout and heavy. It was in the night
that he came there and sat on the salt water in front of the village.
Early in the morning a young man came out of a house to pass water;
and as he came out of the house, he saw the swan sitting on the water
in front of the village. Then he began to call out to the people of the
tribe to come out to see the swan. Very soon all the men and women
came out to see him. Now, this village belonged to the Spring
Salmon (Sa'tslop') tribe; and when they had all come out of their
houses, the chief, Ya'l6%", said that he had never seen any uglier
people than they were. Then they also tried to catch him ia their
canoes; but he flew away from them, and he flew all day long north-
ward.

BOAS] APPENDIX I NOOTKA TALES 927

Late in the night he came to a double viUage, or one that looked
as if there were two villages; for there was one village on one side
of a small bay, and there was another on the other side. Then he
sat on the salt water, just in the middle of the bay. Now, one
of these villages belonged to the Dog Salmon (Neklawas), and the
other belonged to the Humpbacked Fish (Dzabe) . As soon as it
was dayhght, a Dog Salmon man came out of his house; one of
the Humpbacked Fish men also came out of his house; and these
two men saw the swan at the same time. They began to call to
their people to go out in their canoes to try to catch the bird. The
Humpbacked Fish went out in their canoes first; then the Dog
Salmon people came out after Ihem in their canoes; and that is
why the Dog Salmon tribe always come before the Humpbacked
Fish to the rivers. Then all the canoes chased him, and all the
men and women came out of their houses. All the time they were
chasing the swan, he was looking at a very pretty woman standing
at the door of a great house. Then he said to himself. "I will let
the chief. Fast Swimmer (Hln'k!o"as), catch me." Of course, the
chief was allowed by his people to go first, and the bird began to
go very slowly. Then the chief caught him and brought him to
shore.

The first thing his daughter said was, "Father, now you have
caught that pretty white swan, will you give it to me for my
pet?" and her father said, "Yes, for I love you. I wiU give it
to you."

After they had finished talking, they spread on the floor a new
mat for the swan to sit on. After it was seated there, everybody
went out of the house except the chief. Fast Swimmer; and Ya'lo^a'
said to liimself, "Now I wiU show myself to the chief." Then he
put his hands out from the bird's wings, and took hold of its beak
and lifted it off his head, and said, "O Chief Fast Swimmer! I am
a man, and I have come to marry your princess." When the chief
saw him and heard him speak, he laughed, and said, "That was just^
what I expected. Now, I will let you marry my princess; and I will
call all my people in, and you shall get married to her before them
all." But Ya'lo^a' said to the chief, "Could you cure my eye
before you call all your people in?" and Chief Fast Swimmer said,
"Yes, I will call one of my men, who will set it right."

He called an old man, and the chief tokl him what he wanted
him to do. The man went out, and it was not long before he came
back. He carried a piece of alder (qa'qmapt) in his hand, and he
took four stones and put them into the fire. After that he took
the alder wood and cut it into a ball just big enough to fit into Ya'-
lo^a"s eye; and after he had finished it, he took a small steaming-
box and put a little water into it. Then he took the red-hot stones

928 TSIMSHIAN MYTHOLOGY [eth. ann. 31

and put them into the box of water. When the water was boiUng,
he put the ball of alder wood into it; and in a short time he took
it out and put it into Ya'lo^a"s eye-socket. He worked it about
until it was turned into a living eyeball; and he also pressed Ya'lo^a"'s
face and made him look like a very handsome man.

After he had finished it, he went out of the house. Then Ya'lo^a'
said to the chief, "Now I want to tell you something before you
call your people in. I have brought ten basketfuls of eagle's down
{malhaplet). I think you will want to give one basketful away to
your people, and you yourself may take nine basketfuls for my
marriage-gift to your princess." The chief was much pleased at
this, for all that the salmon come to the rivers for is to get the eagle's
down that drifts on the waters.

So after he had finished speaking, the chief called his speakers.
There were four of them; and when they came, he told them to go
and call all the people into his house, for his princess was going to be
married to a stranger. Then the four speakers went out of the
chief's house and called aloud to the people to come mto the chief's
house to see the maiTiage of the prmcess to a stranger. Then, of
course, everybody wanted to see what he meant; for they did not
know that Ya'lo^a' and the swan were one.

Everybody went mto the chief's house; and after they were all in,
the chief himself spoke and told his people about the great white swan
that he had caught; that he was the chief Ya'lo^a' whom they had
heard talked about; and that he came to take his daughter for his
wife; and also that he had given him something that he knew they
would all like to have, and that was eagle's down.

"And now," said he, "I am going to call him and his wife out of
their room to come and sit down there," pointing his forefinger at a
mat that was spread at the rear of the house. As soon as he called
to them to come, the prmcess came ahead of Ya'lo^a', and they went
and sat on the mat. Now, it is said that Ya'lo^a' looked very hand-
^some; for he had his face painted, and he had abalone shells on his
ears and a smaU one m his nose; he also had eagle's down on his hair,
and he had put down on his wife also.

When they came in, all the Dog Salmon people said, "There's a
chief! See, he has much valuable property on him !" (They meant
the eagle's down.) As soon as they sat clown on the mat, all the
speakers got up and told the people that they were husband and wife
now, and that the chief would bring out the small basket of eagle's
down. Then it was brought out by one of the chief's men; and they
opened it and gave each chief four pieces of eagle's down, and every
one of the common men got one piece of it. They were much pleased
with it, and thanked Ya'lo^a' for bringing it to them. He was treated
well by all the people. Whenever he was hungry, they would send a

BOAS] APPENDIX I NOOTKA TALES 929

little boy to the salt water; and as soon as he went into the water,
he would turn into a salmon. Then they would cat-ch him and cut
him open, and cither roast him or bod hun in the steammg-box with
red-hot stones. After Ya'lo^a' finished eatmg it, they would pickup
all the bones and skuis and put th^n all back into the salt water.
Then the boy would come to life agam.

Now, Ya'lo^a' was very happy with his wife, for now he was treated
as a chief by all the Salmon people. Very soon his wife was preg-
nant, and she flelivered a baby-boy. Then the • chief of the Dog
Salmon one day saw Ya'lo^a' look as though he were downhearted, and
he told his daughter to ask him what was the matter. When she
asked him about it, he said, "Nothing; I am only thinking about my
poor parents." She told this to her father; and he then said to his
daughter, "Tell your husband that I will send four of my men to go
and see how they are getting on; and when they come back and tell
us how they are, then we shall know what to do about your husband."
Then he called the Fast Swimmers, and tcdd them to go and see his
son-in-law's father and mother and find out whether they were well
or not. Then these four men said that they would go in the morning
very early, so as to be home m four days' time.

Early in the morning they started; and after four days they came
home and told their chief that they had found Ya'Io^a"s father and
mother living in a small house down close to the beach, and that they
had their hah- cut short on account of the death of their son Ya'lo^a'
and that the people did not treat them as they do a chief.

After these four men finished telling this to then- chief, he called
Ya'lo^a' and his wife and told them the news. Then he asked Ya'lo^a"
if he wanted to go home; and Ya'lo^a' said, "I don't know how to go
home. I should like to go and see my parents if I knew the way.^'

Then the chief told the four speakers to call his people into his
house; and the four speakers went and stood outside of the house
and called out to the people and told thom that the chief wanted
them to come into his house. It did not take them long to come in;
and when they were all inside, the chief spoke, telling the people that
his son-in-law wanted to go home to see his parents. "Now," said
he, "I want you to make ten large canoes for us all to go with him,
his wife and his two children. I want these ten large canoes to be
ready in three days' time, so that we may start on the foiu-th day."

All the people were pleased to hear him say this, for they had heard
so much about this part of the world that they wanted to go and
see it. In three days' time the canoe was ready; and the chief called
his people into his house again, and asked them if they requested
anything of Ya'lo^a' before he was taken home; and the wise man of
the Dog Salmon said, "We had better tell Ya'lo^a' what we want
50G33°— 31 ETH— 16 59

930 TSIMSHIAN MYTHOLOGY [eth. ann. 31

his people to do for us, and what w.e should like them to put on the
water for us to get. Now, the first thing we always like to get from
them is eagle's down; and mussel-shells (x/o'teMm*), the large ones;
and the hap.'dtci'm'^ — these three things we always like to have. We
also do not want them to use blunt-pointed speai's on us, for it hurts;
and whenever they make salmon traps to catch us with, let them
shave the sticks well and put a good sharp point on them. Also,
whenever they cook salmon in any way, and whenever they fuiish
eating it, let them pick up all the bones and pieces of skin and tlirow
them into the salt water. Then we can come home again. If they
do not do that, we can not come to life agaui."

After the wise man liad finished speaking. Chief Fast Swimmer
spoke again, saying, ' ' Now, I want one of you, my speakers, to give
my son-in-law a blanket to wear when we come to his home;" and
the liead speaker got up and said, "I will give your son-in-law my
fom--times-jumper blanket; and whenever he wears it, he can jump
out of the water four times."

Then the people said, "Let us go and see him try the blanket on!"
and they gave Ya'lo^a" the saknon-skin blanket, yet it looked to him
like a fur blanket. Then he put it on, and he was taken down to the
beach and told to go into the salt water; and as soon as he went into
the salt water, he was turned into a dog salmon. Then he jumped
out of the water four times, but he did not jump the right way. After
he had jumped out of the water four times, he came out and was
turned into a man again.

When he came out of the water, his father-in-law said to his people,
"I do not like the way that blanket jumps, for four times is not
enough for him. I will give him my ten-times-jumper blanket; and
I will try and get it now," said he, as he ran up the beach.

He went into his house; and very soon he came out carryuig his
blanket in his hand; and when he came up to where Ya'io^a" was
standing, he told him to take the four-times-jumper blanket off and
to put the ten-times-jumper blanket on. Then Ya'lo'a' took off the
blanket and put the new one on. Then he was told to go and try
that one in the salt water; and as soon as he went into the water,
he turned into a pretty dog salmon, and began to jump ten times
without anything going WTong vnth him. Then he came out of the
water and was turned into a man again.

After they had finished, the chief of the Dog Salmon told his people
not to forget to take the boils, or "sickness of sweUing," for a
bottom board of the ten canoes. The people got then* canoes ready;
and when everything was in readiness, in the evening the chief of the
Dog Salmon sent his four speakers to call the men, women, and chil-
dren into his house. In a very short time all came in. Then he
took the remaining nine baskets of eagle's dowai, and gave them to

BOiS] APPENDIX I NOOTKA TALES 931

his people, .^ter he had finished, he told them to get up early in
the morning to take his son-in-law home. After he had stopped
speakmg, the people came out of the house; and early in the morn-
ing the chief speaker went out and called to all the people to get up
and start away. Very soon everybody got up and went out and
down to their canoes. Ya'lo^a' and his wife and two children also
got into their canoe. Then they started, and it took them four days
to get to Place Of False River (Wakatia).

In the night all the canoes stopped there, just outside of Yogwat;
and then Ya'lo^a' was told to go and tell his father and all his people
to get up early and go to T!aci'" River, make an open salmon trap
(yiiLi's) there, and put it into the river when it rained, and not to
club the four salmon after they groaned; and after they got these
four salmon, to take them home and cut them open, roast them,
and eat them, and to pick up every little piece of bone and skin
and flesh and throw them into the water.

"Now, go!" said the chief to his son-in-law. Ya'lo^a" all the time
had the ten-times-jumper blanket on. Then he went overboard, and
jumped just ten times when he landed at Rocky Point (Tl'Iol), on
the oast point of Friendly Cove. Then he walked over to the village,
and there he found a very small house on the beach. He went mto
it, and he saw a little fire in the middle of the little house, and he
rearranged the fire.

Then his father spoke angrily, saying, "Who are you that comes
to our house? You know very well that our son is dead, and that
we do not want any one to come and make fun of us."

After the old man had finished speaking, Ya'lo^a' spoke, and said,
"I am your son YaTo%'. I have come home with my wife and two
sons : and now I come t o tell you t o go t o T !aci" early in t he mornmg
with all yom- people." Then he told his father all about what his
father-in-law had told him to say to him; and after he had done so, he
went away again into the salt water, and he jumped ten times and
came up to the canoes and went into his own.

Then the chief, YaT6^a"s father-ia-law, told all the people which
river to go to; so they all went to the different streams. But one
canoe went to T!aci" River: that was Ya'lo%"s canoe. Their chief
also told them to come home in the month of November, not later.
Then they all parted, and YaT6*a"s canoe arrived at T!aci" early
the next morning.

When morning came, Ya'l6^a"s father called everybody, and told
them to go to T!aci", and said that they would find his son Ya'lo^a'
there; but everybody said, "How are we going to find him, for he is
dead?" But he was very happy, and said, "Get your canoes ready
and let us go!" Then they said, "We will go anywhere to find him;"
and they all went to T!aci".

932 TSIMSHIAN MYTHOLOGY [eth. an.n. 31

The first thing the old mau did was to make a salmon traj) {niLis) ;
and as soon as it was finished, it rained a little. Then he put it into
the river, and the next morning he went to see it. When ho came to
it, he found four pretty dog salmon in it, and he took a small stick to
club them. Then he took the largest one out and began clubbing
it until it groaned. Then he stopped. He did the same thing to the
others. Then he took them home and told his wife to cut them open
and to cook them at once, and his wife cut them up and cooked
them all.

After the salmon had been cooked, they called some of their friends
to come and help them eat it; and when they had finished eating, the
old man picked up every piece of bone and skin and flesh, for he had
faith in what his son had said to him.

He called all the people to come out of the house to see what he
was going to do. Then they came out ; and the old man went down
to the beach, carrying the box of bones. He thi"ew the box into the
salt water. As soon as it went under the water, they saw Ya'lo^a' and
his wife and the two boys come out of the salt water; and they wont
into their house.

Now all the people were happy to see their chief home again, and
they began to call him and his family to a feast to make sure that
it was he; for they thought if it really were Ya'lo^a', he would not eat
anything. He ate whatever was given to him, however. Then
he told them all about what he was told to toll the people, and what
the salmon like; and that whenever the women are cutting any kiad
of salmon, they should keep their logs wide open, and should not use any
other knife than a large mussel-shell for cutting the salmon open, so
that they can get the broken pieces; and that the men should not use a
blunt-pointed spear-head on the salmon, for they say it hurts them
more than a sharp one. That is all, only that Ya'lo^a' is the head
chief of his tribe now, and that is how the Indians know that the
Salmon are men, as we are.

That ends the story.

9. How Eaven Committed Rape on the Octopus Woman

{A Mowa'tdath" Story)

Once upon a time there lived in the village at Yogwat a man whose
name was Raven (Qo'^cln'^mlf), and he was a chief of that tribe. He
was always taking a walk to different places. One day he thought
he would go to ^moVl'n^ts River; and when he came up to the little
river, he thought he would better go to Rimning Tide Place (Ts !ats !e).
The tide was very low, and there was a long rock on the beach.
Alongside of it he saw an object moving that looked somewhat like a
woman, and he went into the woods so that this thing could not see

BOAS] APPENDIX I NOOTKA TALES 933

him. When he came out to look at her, he went behind the rock and
walked dow7i toward it, aild the woman was on the other side. When
he came up to the rock, he looked over it, and there he saw a pretty
woman digging for clams. She was so pretty that he could not stop
himself: he sprang on her and committed rape. As soon as he
came up to her, however, she turned into an octopus (tl'lop), which
held him imtil the tide came in and drowned him. Then she lot him
go, and he was washed up to the beach. A canoe came along and
found him lying on the beach dead; and the people said, "Oh, here
is our chief dead!" But as soon as they had said this, he awoke,
and said that he had been sleeping there instead of being dead. So
he came home and had a good time with his people again.
That ends the story.

10. How Ravex was IX the Woods for a Lokwa'xa' Dance

-VT YOGWAT

Once upon a time there lived a man whose name was Raven
(Qo'^ctn'^mlf), of a tribe belonguig to the Ts !a^wln'^ath% one of the
brother tribes of the Mowa'tclath" at Yogwat. Raven had a ■nafe
whose name was Sea Egg (Pa'chak'). It was in the winter-time, and
the Mowa'tclath" tribe were talking about having a winter-dance, or
Lokwa'na' dance. After they had stopped talking about the Lokwa'na'
dance — how they would appear in the village — a number of young
men went at night into the woods to howl like wolves, to give notice
to the people that the iivinter-dance, or Lokwa'na", was coming to
bring the dance to the people. Now, this notice has to be howled,
as wolves howl, three different nights, so as to get everybody ready
for the fourth night ; for the wolves come to the door of the L5kwa'na'
dancing-house and throw in the ball of Lokwa'na', or dance-giver, or,
in Kwakiutl, "ball of quartz." This ball is said to strike whatever
girl (or boy) is going to dance the Lokwa'na'. Then she pretends to
be dead until all the people come to sing their secret songs. Then
she comes to life again.

As soon as Raven heard the wolves howl the first notice of the
dance, however, he disappeared; and his people did not like it, for
he was always doing something that did not please them; and of
course his disappearance on the first notice of the winter-dance made
them feel very bad. Then all the people were called into a house,
and also one of the speakers of Chief Woodpecker. After all the peo-
ple had come in, he said, "We are not pleased with what Raven has
done in breaking the rules of our old custom regarding the Lokwa'na'
dance, for he disappeared before the fourth night of the wolves'
howling, and he ought also to have given notice to all the chief men of

934 TSIMSHIAN MYTHOLOGY [bth. ann. 31

what he has done. Now, we shall leave this village, and go to Deep
Bay (Gobde) io have our Lokwa'na' dance.^'

All the people were pleased with what their chief said. The first
thing they did was to push their canoes (tda'pats) into the salt water,
and to take whatever things they wanted. Then they all left the
village and went to Deep Bay; and then they had to give the second
notice of the Lokwa'na' dance on coming there.

On the fourth day Raven thought that he had been in the woods
long enough; so he came out at the west corner of Yogwat, and
began to smg this song:

"All you, my frienda, listen to me! for I will call you all to come and get me out of
the woods. I have seen enough of the Lokwa'na" dance, and I am truly hungry."

While he was singing, he was standing on a rock, naked. The only
thing he had on was a wreath of hemlock branches round his neck
and head. He had a piece of ice about two feet long and a foot
wide. This piece of ice was supposed to be quartz.

When his wife heard him suiging, she went out of the house and
said to him, ''Don't sing any more! You had better come home,
for there is no one iji the village to go and brmg you out of the
woods. They have all gone to Deep Bay to have their Lokwa'na'
dance there."

After she had finished speaking, he started home ; and the first thmg
he said to his wife was that he was hungry. Then she fed him ; and
when he had finished eating, he said to his wife, "Don't you think it
is best for us to go to Deep Bay and join our friends?" His wife,
however, said, "No, for it was you who made them leave this place,
because you disappeared before the fourth notice was given by the
wolves, and that is why Chief Woodpecker called our people into
his house and told them to go and leave you here." Raven said,
"You may say whatever you like, and you can stay here, but I
am going to Deep Bay and join my friends;" and he picked up a
paddle and went out of the house, down to the beach, where his
canoe was. Tlien he pushed the canoe do^ni to the salt water; and
when he got it mto the water, Sea Egg saw that her husband meant
to go where his friends were; so she took what things she thought
she would want, and went down to the canoe to her husband. In a
very short time they arrived at Deep Bay, for it is not far from
Yogwat.

After Raven had arrived at Deep Bay, a man went to all the houses
to call every man by name to go into his house to eat steamed
salmon (sd'ha'); but Raven's name was not called, and it made
him feel very bad. He said to himself, "I will say that I am a
great shaman;" and W"hen all the people had gone into the f easting-
house, he took hemlock branches and made one wreath for his head.

BOAS] APPENDIX I NOOTKA TALES 935

and one for his neck. Tlien he put them on and began to sing his
shaman's secret song; and tliese arc the words of it:

" I am a shaman now, to heal the sick people, instead of Lokwa'na', or Wolf Dancer;
and whenever I dance, I can go under the floor, where no one can go, and I will
show it to you all."

He left his house, singing, as he went to the f easting-house; and of
course all the people became frightened, for they believed that he
was really a shaman and could kill any one whenever he liked.

As soon as they heard him coming towards the feasting-house, each
took a baton to beat time, for now they were waiting for the salmon to
get cooked on the red-hot stones in the middle of the house, and it was
all covered with mats to keep the steam in. Just before it was un-
covered, Raven came into the house singing, and all the people began
to beat time.

Just before he went round the heap of cooking salmon, he disap-
peared and went through the floor. He had not been down long,
when he appeared on one side of the heap of cooking salmon. In a
short time he went down a second time, and again came up and went
round the heap once more. He then disappeared the thhd time;
and again he came up, but only showed himself. He went down the
fomth time. This time he staid down longer than usual; and when
he came up, he was singing. Then he went out of the house; and after
he went out, all the feasting people said, "Let us uncover the mats,
for the salmon is cooked now!" When they uncovered the mats,
they found that all the salmon had been eaten bj- Raven, and that
he had put many sticks to keep the mats up in the shape of the cook-
ing salmon; and all the people were very angry with Raven, for he
had gotten the best of them once more. All the people had to go out
of their feasting-house hungiy.

That ends the story.

APPENDIX II— SUMMAKY OF COMPARISONS

1.' Obigin of Ravex.

I. Woman pretends to die, receives lover in coffin, is killed by her hus-
band, who adopts her child (p. 634) Ts, N, Ne. Rationalistic variants
(p. 781) Tl, Kai.
II a. Cliild marries daughter of Sky chief, his child becomes Raven (p. C35)

Ta, N, Ne.
II b. The child is burnt (pp. 635, 781) Ts.

' Raven is made voracious by being fed on (p. 636) —
o. Scabs Ts, N, Tl, M, Sk.
b. Bullhead Ne.

1.1. Origin of daylight.

I a. Raven assumes shape of a leaf or similar object, is swallowed b\' a girl
and reborn (p. 641) Ts, N, Tl, Tit, Kai, M, Sk, H, BC, Ri, Nu, Car, Chil,
Alaska Esk, Kodiak, Ten'a.
As incident: Girl gives birth after swallowing leaf (p. 646) Nu.
I a'. Raven hides in log; when girl carries it, he enters her body Ne; he enters
girl's body (p. 646) Ne.
As incident: Sim or light is kept in a round receptacle or in a bundle or
bag, stress being laid on the roimdness of the receptacle Ts, N, Tl, Sk,
H, BG, Chil, Car, Alaska Esk.
• II a, a'. The child cries until allowed to play with the sun, then he steals it
(pp. 641, 646) Ts, N, Tl, Tit, Kai, M, Sk, H, BC, Ri, Ne, Nu, Car,
Chil, Alaska Esk, Kodiak, Ten'a.

I a". Identification of Raven and woman's child missing- (p. 647), Loucheux.
II a". The child cries until allowed to play with the sun, then Raven steals it

(p. 647), Loucheux.^

I i. Raven causes spine to enter foot of light-owner (p. 647) Na, Squ, Lil.

II b. Owner is induced to open light-receptacle so that Raven can remove the

thorn; the light escapes (p. 647) Na, Squ, Lil.

I 6'. Raven accompanies light-owner in canoe (p. 647) Cow, Chehalis.
II b'. X\Tien he opens box to have light while himting, Raven steals it (p. 647),
Chehalio, Cow.

1 c. The house of the light-owner is entered by force or invitation and the
light stolen. Various forms, (p. 648.) Alaska Esk, Asiatic Esk,
Chukchee.

1.2. Raven threatens to let out the daylight (p. 649). When daylight appears,

fishermen who refuse to give fish to Raven are punished.

a. They are transformed into stone Ts.

b. They are frogs who have to live in darkness (?) Ts.

c. They are ghosts, and become dead bodies N.
rf. They are transformed into animals Tl, H.

e. No transformation M, Sk.

/. The animals buy the sun of Raven, who shows the kind of food he will
eat Nu.

* Introduction.

' I presume this story conforms more strictly with I a, II a, than the recorded form indicates.

936

BOASj APPENDIX TI SUMMARY OF COMPAEISONS 937

1.3. Raven breaks up the moon and puts it in the sky (p. 651) Tl, M, Sk.

1.4. Raven obtains fresh water (p. 651).

I a. He puts the owner of water to sleep Tl, Kai, Nu.
II a. He makes him believe that he soiled his bed N, Tl, Ne, K, Nu.

I b. He makes his tongue look dry, makes the owner of water btiieve that he
has drunk little only H, Ri, Ne, K.
II a, b. He pom's the water into a receptacle instead of drinking N, H, Ne, K.

III. 'When escaping with the water, he is held in the smoke and Ijlarkened Tl.

IV. He lets water drip down, and creates rivers N, Tl, Kai, M, Sk, H, Ri,

Ne, K. Nu.
V. Why the tides turn N.
I c. Water is obtained from the sap of the roots of trees Ts, Sk, N, Ri, K, Nu.

1.5. Raven obtains the olachen.
(a) Origin of the olachen (p. 6.53).

I a. Gull swallows an olachen. Raven quarrels with him or causes some one
else to quarrel with him. Gull is made to vomit the fish by being
struck on the ttomach. Raven takes it Ts-, N, Tl, Sk, H, Ne.
I b. Raven pulls out Cormorant's tongue and transforms it into an olachen

(e\'ideiitly a mistake) Sk.
II. He smears his canoe with the scales of the fish, makes the owner believe
that he. Raven, has caught olachen, whereupon the owner releases the
fish Ts, N, Tl, Sk, Ne [rationalized in Tl 4, where the story is told of a
wealthy chief].
As incideni: The owners of the herrings are made to believe that an icicle
is a herring, whereupon they liberate the fish (p. 655) Till.
(6) The sinews of the tomtit (p. 655).

I. Salmon, olachen, sea food, etc., exist in a house far out at sea. It is pulled
in by a magical cane or with a rope made of sinews of the tomtit, and the
fish are released Ts, Tl, Kai, M.
As incident: The sinews of the tomtit are stronger than any other kind of
fiber Ts, Tl, M, Sk.

1.6. The origin of tides (p. 656).

a. Raven makes the master of the tides believe that he has gathered sea eggs.

Then he lets the tide fall Ts, Tl, M, Sk.

b. Mink fights with the master of the tides and vanquishes him Ri.

c. Mink obtains the tides by cutting off the 'Wolf's tail and keejjing it until

the 'Wolf promises to give the tides Ne, K.

d. Raven obtains the tides as a marriage present from the East Wind, Nu.

1.7. Raven makes war on the South Wind (p. 658).

I. The animals travel to the Wind's home Ts, M, Sk, Ne, K, Nu.

As incident: Bluejay wants to go along. His head is pulled long M.
I o. They go in the canoe of Killer 'Wliale Ts.
I 6. They go in Raven's folding canoe Ne.
I c. They try various kinds of wood for making a canoe Sk.
I d. Four animals go, Nu.

II. The halibut lies down in front of the door Ts, M, Sk, Ne, K, Nu.
III. Futile attempts of various animals Ts, Ne, Nu.
W a. Fire made in body of Wind Ne; rationalized in Ts, fire made in house.
IV b. Wind comes out when attacked M, Nu.
IV c. Four animals attack the Wind, Nu.

V. The Wind slips on the halibut and is captured Ts, M, Ne, K, Nu.
VI. The Wind promises good weather.

Note. — The war between Master Carpenter and Southeast Wind (Skc32)
does not belong here.

938 TSIMSHIAN MYTHOLOGY [eth. ann. 31

1.8. Origin op fire (p. 660).

I. Animals try in vain to carry away fire in mouth Ri, Ne.
II a. Raven in form of Deer Ts, N, Sk, BCh goes to get the fire and ignites
II a' or Deer Tl, H, Ri, Ne, K, Nu, Co, Car/ wood which he has tied—
II an to his tail, which is burnt short Ts, N, Tl, Sk, H, Ri, Nu;

II a'a' to his head Ne, K, Co, Car: J

II a"a" to his leg Nu. I

116. Chicken Hawk Til ^ , ^ ■ i i i,- i • v, * u * 1

^, , , ^ ^. „ ■ f takes fire awav m beak, which is burnt short. ■

II h' Raven Tl, Hai ) ' _ 1

II c, a'a'. Raven ignites wood that is tied to his head Chil.

II d. Raven is given fire in a stone tray M.

III a. Deer has been unsuccessful; the dancers steal the fire-drill, which is car-

ried away Nu.
Ill b. Caribou has been unsuccessful; the Muskrat takes the fire Car.

I b. Mink 1 steals the child of the owner of the fire and returns it in exchange
I 6'. Raven | for the fire (p. 662, see p. 657) K, Na, Sts.
I 66. The owner of rain is substituted for the owner of fire Squ.
As incidents:
Magic flight (p. 661) Nu, (p. 682) Ne.
Why rabbits' feet are black (p. 662) Chil.

1.9. Stone and Elderberry Bush (p. 663).

a. Stone and Elderberry Bush give birth, the latter first. Therefore man

dies like leaves Ts, N.
a'. Raven tries to make man of rock and leaves; he succeeds in making him

of leaves Tl, Kai, M.
6. Wren wishes to live under graves, therefore man is made mortal Kai, Ri.

c. Discussions leading to origin of death Ntl, Lil, Quin, Wish, Coos, Takelma.

d. Man dies because a person tried too early to take hold of his dead son, who

was dancing with the ghosts K.

1.10. Raven paints the birds (p. 664).

a. The birds are painted Sk, BC, Ne.
6. The birds dress themselves Tl.

c. He makes the nostrils of birds Sk.

d. WTien the bii'ds are painted. Raven is dissatisfied with his colors and is

blackened Chippewayan BC, Ne, Co.
d'. Bluejay brags of his gay colors, which are then taken from him by Clam

Chin, Quin.
d". Birds that Raven refuses to paint are made beautiful by Master Car-
penter Sk.

e. Transformers transform men into birds and paint them, ChilUwack.

1.11. Txa'msem and Laoobola' (p. 666).

I 0. Raven and his rival quarrel about the nobility of their respective

families Tl, Kai, Co.
I 6. Txii'msEm and Lagobola' are out hunting Ts, N.
II. Raven's rival takes off his hat. Fog is produced. Raven accepts hia

rival's claim Ts, N, Tl, Kai, Co.

III a. The fog is sent out into the world Tl.

IV. When the fog disappears. Raven does not recognize his son (see p. 708)
Co.
As incident: Quarrel about the nobility of families (p. 704). See BC,
Ri, K, Nu, Co.

LOAs] APPENDIX II SUMMARY OF COMPARISONS 939

1.12. Raven carves salmon out of various kinds of wood (p. 666) BC, Ri, Ne.

1.13. Raven marries the dead twin (p. 667) Ri, Ne, K.

1.14. Txa'msem and the Salmon 'WoM.i.N (p. 668).

I a. Raven marries a Cloud Woman, who controls the salmon (p. 608) Ts,

Tl, Sk.
I 5. Raven makes a woman named Suwa's his sister (p. 668) M, Sk.

I e. Raven BC| jj^^.^ies a salmon (p. 668).

Mink K )
I d. He abducts the daughter of the Salmon cliief (p. 668) BC.
I e. He marries the dead twin (p. 667) Ri, Ne, K.
II a. The woman makes salmon for all the people excepting her husband

(p. 668) M, K.
11 b. She makes salmon by putting her foot, hand, or hair into water (p. 669)

Ts, Tl, Ri, Ne, K. "
II c. She makes salmon by cooking something II; by cooking pickings from

her teeth (p. 669) K.
II d. Salmon appear (p. 669) Sk, BC.
II e. Fern leaves thrown into water become salmon K.

III. Salmon Woman makes her husband beautiful by combing him (p. 669)
Ts, BC, Ri.
As incident: (see p. 767) Ts, Sk.
IV o. Raven offends his wife by scolding the drying salmon that catch in his

hair (pp. 670, 671) Ts, N, M, Sk, BC, Ri, Ne, K.
IV a'. Raven scolds the salmon because they catch in his hair (p. 671) Chil, Sh.
IV 6. He beats his wife (p. 670) Tl.
IV b'. He looks at another woman (p. 671) BC.
IV 6". He has bad luck in gambling and accuses her of faithlessness Ts, Tl.

V. Woman and salmon disappear (p. 671) Ts, N, Tl, M, Sk, BC, Ri, Ne,
K, Chil, Sh.

1.15. Raven abducts the daughter of the Salmon chief (p. 671).

o. He steals the chief's daughter and throws her into the water BC, Ri.

b. He reaches the home of Killer Wliale chief, the father of Salmon Woman

with the help of the wood-cutting slave (see p. 843), and marries the girl.
He is subjected to the spine-seat test (p. 799) and to the heat test (see
p. 806). He induces the chief to have his stomach cut out in order to
reduce his stoutness (see p. 762). Then he carries away the Salmon
Woman Ne, K.

c. In both forms occurs the incident of the bathing children who are trans-

formed into salmon (see pp. 698, 773) Ri, Ne, K.

1.16. Raven gets the soil (p. 674) Ne.

1.17. Origin of the months (see No. 8, p. 728).

1.18. Raven is made voracious (see p. 636).

1.19. Raven and the steelhead salmon.

(a) Raven catches the steelhead salmon (p. 674). He calls the salmon, who
jumps into a hole prepared by Raven, and is killed. The hole is not
always mentioned Ts, N, Tl, M, Sk, Ne, K, Co, Lil, Nez Perc^.

(6) The stump eats the salmon by rolling over it (p. 675) N, M, H. (Related to
1.19 e.)

940 TSIMSHIAN MYTHOLOGY [eth. ann. 31

(d) Raven's/cast (p. G7G) Tl, N, Nu.

1.20. 20a. Why crow and rave.v are black (see 1.19 c). (p. 677.)

a. Gulls are thrown into the fireplace because they have eaten Raven's

olachen. The tips of their wings are blackened N.
6. Crows steal Raven's salmon and are blackened (p. 676) Ts, Tl, Sk.
c. Raven is caught in the smoke hole and is blackened N, Tl, also Quin.
c'. He is covered with gum and is smoked Tl.
(■". Eagle strikes Crow with a salmon-gill and thiLs blackens him. Wish.

1.21. Txa'msem and Cormorant (p. 678).

a. Raven pretends to put a louse on Cormorant's tongue, pidls out the tongue,

and makes him dumb Ts, N, Tl, M, Sk, BC, Ne, K, Nu.

b. An ogre protends to put a louse on a gii'l's tongue, pulls out her tongue

and thus kills her (p. 680), Gold, Amur River.

c. Raveu's tongue is tied with sinews (p. 680), Chukchee, Koryak.

1.22. Txa'msem kills Grizzly Bear (p. 680).

I a. Raven pretends to ctit off his testicles and to tise them a-s bait. He
induces Bear to do the same and thus to kill himself (pp. 680, 682) Ts,
N, Tl, M, Ne, Nu.

I 6. The same story told of a fat sea lion (p. 683) Sk.

II. Raven kills the Bear's wives by letting them swallow red-hot stones
(p. 681) Ts, N, Tl, M.
As incident: (p. 682) Sk, Co, Quin, Wish, Kath, Kutenai.

1.23. Txa'msem kills Little Pitch by exposing him to the stm (p. 683) Ts, N, Tl,

M, Ri, Ne, K, Co.

1.24. Fishermen break off Txa'msem's jaw (p. 684) Ts, N, Tl, Kai, M, Sk, Ne,

Loucheux.

1.25. The origin of the bullhead (p. 685).

a. Raven makes a movement as though taking hold of the bidlhead. This

makes his tail thin (p. 685) Ts, N, Tl.

b. The Transformer throws a shaman into the water and draws out his hind

end. He becomes a fish (p. 686) Ne, Co.

1.26. Txa'msem and the children (p. 686).

a. Children play ball with blubber. He induces them to throw it at liim,

and he eats it Ts, N, Tl, M, Sk, Co.
6. He induces the animals to pelt him -svith sea eggs, which he eats Sk, M.
As incident: Porpoise tmderstands what others can not hear N, Kai, Sk.

1.27. 28. Txa'msem frightens away the people who have found a whale.
(a) Whale s^oallows Raven (p. 687).

I. The WTiale is induced to swallow him Tl, Jf, Sk, Ne, Nu, Co, Cow, Esk. ■
.4s incident: The swallowing monster (see pp. 611, 687, 718, 868).
As incident: He cuts off his grandmother's vulva for bait (see p. 585,
No. 18).
II a. He lives on the Whale's food Tl, Co.
II 6. He lives on the Whale's body Sk (?), Ne, Cow, Esk.

As incident: He makes a fire in the Whale's stomach Tl, Co, Esk (?).
III. He kills the WTiale by cutting his heart, stomach, or throat. It strands,
is flensed, and he comes out Tl, M, Sk, Ne, Nu, Co, Cow, Esk.
As incident: He loses his hair in the hot stomach Nu, Co, Cow.

BOAS] APPENDIX II SUMMARY OF COMPARISONS 941

1.27, 28. Txa'msem frightens away the people who have found a whale.
(6) Raven steah the whale (p. 688) Ts, Tl, Sk, Ne, Esk.

Plot: Raven frightens away people who are in possession of food in 1.24;
Tl, M (p. 684); 1.29c Ts, Tl (p. 690); 1.37 BC, Ri, Ne, Nu, Co, LU
(p. 705); Sk, BC (p. 689); Tl (p. 720).

1.29. Txa'msem and his slave.

(a) Raven creates a slave who disobeys him (p. 689).
a. Raven creates a slave, who, instead of saying that Raven is a chief, gives

him a low name Ts, N, Tl, M, Sk.
h. Mink makes a slave of excrement or of his mnsk-bag. The slave is to say

that he is the son of a vanquished enemy K, U.
(6) The slave eats food offered to Raven (p. 690) Ts, N, Tl, M.

away, and the slave eats all the food (p. 690) Ts, Tl.

(d) Raven iills his slave. He causes him to fall off a bridge that leads across

a canyon (p. 691).

a. Ts, N, Tl, M, Sk (p. 691).

b. The same told of Deer Tl.

1.30. Txa'msem and Eagle gather red and black ood (p. 692).

I. Raven's fish is dry, Eagle's fat Tl, Sk, H.

II. Raven conies to steal the fish, assuming the form of a log. Eagle strikes
him with red-hot stones Sk.

1.31. Txa'msem and the hunter (p. 692).

I. Raven assumes the form of a woman, transforms a stone or an animal into
a child; marries a chief Ts, Tl, M, Sk.
II a. He loses his labret in a box of grease, and pretends that the labret always

flies away Tl, M, Sk.
II b. He steals the hunter's game Ts.
Ill o. Raven kills the chief whom he married, and eats his body Tl.
Ill 5. It is seen that the supposed woman has a tail, and Raven is recognized Ts
(?), M, Sk.
.4s incident: Raven kills and eats Seal (see No. 33, p. 702; No. 39, p. 7C6).

1.32. The bungling host.

(a) The host lets oil drip out of his hands (p. 695) Ts, N, M, Sk, BC, Ne, K,
Nu, Co, Se, Ntl, Sh.
As incident: (p. 696) Tl, (p. 706) Se.

(6) Birds produce food by their song (p. 696) Ts, N, BC, K, Chil, Quin,
LkufigEn, Squ.
As incident: K, Nu, Co, Sts; M; Co.

((f) An animal cuts its hands or feet (p. 697).

a. Tl, Quin, Chin, Wish, Cherokee, Yuchi, Natchez, Hitchiti, Alabama,

Micmac, Pawnee, Apache.

b. Variations of this theme: Sh, Lil, Crow, Ojibwa, Hopi, Cora.
As incident: Tl, Takelma.

(e) Animals stab or shoot themselves (p. 697).

a. Wasco, I^te, Hopi, Apache, Crow, Navaho, Shoshoni, Pawnee, Ponca.

b. Variations of this theme: Shoshoni, Ute, Apache, Caddo.
' c. Food pulled out of anus (H), Ne. Co. Chil.

942 TSIMSHIAN MYTHOLOGY (eth. axn'. 31

1.32. The bungling host — Continued.

(/) Wood transformed into meat (p. 698) Quin, Chin, Sh, Ute, Shoshoni, Pawnee,
Apache, Mescalero Apache, Navaho, Crow, Arapaho.

{g) The host obtains food by hilling his children (p. 698) Nu, Quin, Chin,
Shoshoni, Fox, Kickapoo, Ponca.
As incident: Ts, Tl, Kai, Sk, H, Ri, Ne, K, Nu, Sts, Squ, Quin, Chil.

Qi) Diving for fish (p. 699) Ne, K, Quin, Wasco, Lil, Ntl, Sh, Kutenai, Shoshoni,
Apache, Fox, Kickapoo, Ponca, Arapaho, Micmac, Penobscot.

(i) Miscellaneous trichs (p. 699).

0. Deer catight in net Ntl, U.
As incident: U.

6. Magpie picks up iish egg Quin, Chin.

c. Excrement turns into rice, Ponca, Fox, Ojibwa.

d. Ice turns into potatoes, Ojibwa.

e. Woodpecker pecks food out of tree. Fox, Ojibwa, Penobscot, Micmac.
/. Food animals are called, Shoshoni, Arapaho, Fox, Ojibwa.

g. Water Ousel kills Buffalo with his leg, Arapaho.

h. Fish Hawk spears fish with a string attached to his head, Wichita.

i. Woodpecker produces light, Apache, Caddo.

j. FVuit shaken down from tree, Apache, Caddo, Cora.

k. Cock presses eggs out of skin, Cora.

1. Lion jumps on horse, Caddo.

1.33. R.WEN MA.RRIES Hair-Seal Woman, and eats her son (p. 702) Sk, Co.

1.34. Txa'msem visits Chief Echo, steals his food, and is beaten by the invisible

people (p. 702).
a. He steals the food of invisible people and is beaten Ts, N, Tl, M, Sk,
BC, Chin, Till.

5. He steals food in the house of Salmon Spear, who fights with him, Takelma

(also Sh).

1.35. Txa'msem kills Deer.

(o) He hills Deer vnth a hammer while chopping wood (p. 703) Ts, N, M, H.

(6) He pushes Deer over a precipice (p. 704).

a. He moitrns with Deer close to a precipice; when Deer brags of his family,
he pushes him down (p. 704^ BC, Ri, K, Nu, Co.

6. He causes him to fall off a bridge leading across a canyon Tl.
As incidents:

Quarrel over the greatness of two families (see p. 666) Tl, Kai. K, Co.
He asks Deer when he is fattest Sk, BC, H, Ri, Co, Ntl. See also Chin
119.

1.36. Raven steals salmon eggs (p. 705). He pretends to be sick, is placed next

to a box with salmon roe, and is covered with a mat M, Sk.

1.37. Raven steals his sisters' berries (p. 705). He causes his excrements to cry

"Enemies are coming!" WTiile his sisters hide, he eats their berries
BC, Ri, Ne, Nu, Co, Lil. See also 1.27.

1.38. Raven's gizzard is torn out (p. 706). A person's gizzard, musk-bag, anus, is

torn out and used as shinny-ball Tl, K, Co, Kath, Takelma.

BOAS] APPENDIX II SUMMARY OF COMPARISONS 943

1.39. Raven kills the seals by clubbing them when they can not aee (p. 706)

Tl, Se, Squ. See also 1.33.
As inddenl: Oil dripa out of Seal's hands Se. See 1.32, a.

1.40. Raven pretends to be dead (p. 706).

a. Raven [Mink] is buried. When his wife takes another husband, he

goes back home K, Co, Sts.

b. After being buried he steals sea eggs K.

c. He pretends to be dead, comes back to marry a girl that was refused to

him Chil.

1.41. Raven burns his sister's groins.

(a) Raven and the girl (p. 707). Raven [Mink] covets a girl. He causes sparks
to bum her groins, and says she may be cured by sitting on a certain
plant M, Sk, H, BC, Ri, Ne, K, Nu, Co, Chil.

(6) The Thunderbird abducts Raven's son (p. 708).

I. The boy that originates from a secretion of his body tries to jump and is

abducted by the Thunderbird Sk, H, Ri, Ne, K.
II. The boy reappears, but he does not recognize him and refuses to accept
him Sk, 11, Ri.
As incident: Lost boy not recognized K, Co.
III. For this reason the dead do not return H, Ri.

1.42. Raven deserts Master Fisherman on a lonely island, assumes his shape,

marries his wife, and is killed by Master Fisherman, who has returned
(p. 710) Kai, M, Sk.

1.43. War with the Thunderbird.

(a) Raven goes to take revenge for the death of his son (p. 712) H, Ri, Ne, K.

(b) Thunderbird steals the wife of another bird (p. 712).
I. The birds have a game of hoops Ne, K, Nu, Co.

II. After the game. Thrush Woman produces berries by her song K, Nu,
Co, Sts.
As incident: (See p. 696) Ts, N, M, BC, K, Nu, Chil, Quin, LkungEU, Squ.

III. Thunderbird abducts the woman Ne, K, Nu, Co, Sts.

IV. The birds try to regain her, assuming the form of fish. These are caught,

their bones are thrown into the water, revive, and take the woman
along Ne, K, Nu, Co, Sts.

V a. The woman is abducted again Ne.

V b. The animals decide to take revenge K, Nu, Co.

Ne, K, Nu, Co.
As incident: The killing of Pitch in order to calk the whale (see p. 683)
Ri, Ne, K.

1.44. Txa'msem and Chief Grouse (p. 716). A supernatural being claims a

hunter's arrows as his own. He punishes the arrogant who deny his
claims, and rewards the meek who accept the claim Ts, BC, Nu, Cow,
Chil, Nez Perc^, Ojibwa.

1.4.5. Raven invites the monsters (p. 718).

a. Raven invites the monsters, which become rocks Ts, Tl, M.

6. A chief invites the monsters, who promise to become less dangerous Ts.

c. A chief invites a sea monster and induces it to restore people whom it has

killed Tl.

d. Raven invites the monsters and shows himself stronger than they Ne.

944 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

1.46. Wren kills the bear (p. 718).

a. Wren flies into a bear, and kills him by teariiif; him up Tl, Lil, Ntl, Chin,
Quin.

b. Wren kills bear by starting a fire in his stomach (p. 719) N, Sk, BC, H, Ri.
Similar incidents: pp. 611, 659, 687, 718, 868.

1.47. Raven pulls off the arm of a chief and it is put back (p. 719) Sk, Co, Chil,

Loucheux, Wasco (?)

1.48. Raven is set adrift in a bo.x, which he easily unties Tl.

As incident of setting youth adrift, see p. 796.

1.186. Raven pretends to build a canoe in order to be fed by the people for whom

he builds it (p. 720) Ts.

1.187, 188. Txa'msem and the Wolves. He pretends to be a good hunter, but

steals tlie Wolves' game and is driven away by them (p. 720) Ts.

1.190. Raven is drowned by the Spider Crab or Devilfish, with whom he
tries to play (p. 721) Ts, Sk, Ne.

1.211. Txa'msem and Lagobola' have a shooting-match (p. 721). They stake

Nass against Skeena River Ts, N.
As incident: Birds are used aa arrows N, Tl.

1.212. Txa'msem believes that he has found a beautiful blanket, which

proves to consist of moss and lichens (p. 722) Ts, N.

1.216. Txa'msem makes the princess sick and cure.s her (p. 722). Raven [Deer,
Coyote] wishes to get possession of a woman. He causes her to be
sick, pretends to be a shaman, and has intercourse with her while he
pretends to cure her Ts, K, Sts, Ntl, Sh, Wish, Till.

1. — . The further history of Txa'msem.

I. Txa'msEm appears in a chief's house, looks in, and is shot at (see p. 820)
(p. 723) Ts.

II. A young man visits Txa'msEm, who lives in a deep valley and has
hunting-dogs.
.-Is incidents:
The deep valley (see p. 4.56) Ts.
Pups become large hunting-dogs when put down (see pp. 742, 793).

2. The meeting of the wild animals (p. 723; see p. 728, No. 8 b).

3. The porcupine hunter. A man kills too manj^ porcupines, and is punished by

the Porcupine cliief until he pronounces the name of the latter
(p. 723) Ts.

4. The story op Grizzly Bear ajjd Beaver. Beaver makes a swamp, mocks

Grizzly Bear, who jumps in and is drowned (p. 723) Ts, Kai.

5. Stoey' of the Porcupine. Bear maltreats Porcupine, who takes revenge by

calling the cold (p. 724) Ts.

6. Beaver and Porcupine (p. 724).

I. Porcupine carries Beaver up a tree, and he can not climb down.

I". Coyote carries Beaver inland.

II. Beaver carries Porcupine to an island, and he can not swim back.
II'. Porcupine is found on an island Tsts.
III. Porcupine calls the cold. The water freezes, and he can go back.

BOAS] APPENDIX II SUMMARY OF COMPARISONS 945

6. Beaver and Porcupine — Continued.

II". Beaver carries Coyote to an island, Apache.

A. Beaver invitea Porcupine.

A'. Porcupine protects Beaver against the Bear Tl.
K" . Porcupine steals Beaver's food Sk.

B. Porcupine invites Beaver.

B". Porcupine holds a council to decide how to punish Beaver Sk.

C. Squirrel helps Beaver down Tl.

D. Beaver and Porcupine assign to each other their respective dwelling-places.
II"'. Beaver is carried to an island.

III'. Beaver calls the cold.

The versions differ particularly in the order of these incidents.

Ill

II,

III

A II,

(HI),

Tlu

A' I,

II,

T16

II,

III,

Tsts

II,

III,

A" 11,

III,

A" D.

Apache

ii,

II'"

, III'

Beaver and Porcupine are separated by a river. Hare Indians.

7. The Deluge (p. 727). A deluge originates because the people maltreat a trout.

They are scattered Ts.

8. Sun and Moon.

(a) Origin of the Sun (p. 727).

a. Two brothers turn into Sun and Moon Ts. ■

b. Various animals are tested, and one is finally selected to act as Sun U,

Sh, Okanagon, Kutenai, Wish, Wasco.

c. The sons of Pitch make war on the Sun and become Sun and Moon Co.

(6) Origin of the seasons (p. 728).

a. A council of the animals or a single animal determines how long each
season is to last Ts, Sh, Tl, Shoshoni, Hare Indians, Assiniboin, Fox.
Ojibwa.
6. Raven ordains the length of the seasons according to Dog's advice Sk.
As itiddent: The Dog claims to be the most clever animal. He is over-
come by Porcupine Ts [by Raven Tl]. ,

9. Am'ala'. (a) Am'ala' acquires supernatural strength (p. 729).

A. A youth acquires strength in order to recover his lost relatives Sk, M, Tl.
I. A youth bathes at night in cold water to acquire strength Ts, Tl, Kai, M,
Sk (probably also N).
II a. He meets the spirit of strength and is able to twist and tear out trees Ts,

Tl, Kai, Sk.
II b. He bathes in a stone box and breaks its sides Sk.
Ill a. He vanquishes his uncle's rivals, animals and supernatural beings Ts.
Ill 6. He goes into the sea and catches large animals, and has contests with

supernatural beings Sk, M.
Ill c. He becomes a great sea-lion hunter Tl, Kai.

Ill d. The hero is the mucus child who vanquishes the Wolf people Tl 194.'
50633°— 31 eth— 16 60

946 TSIMSHIAN MYTHOLOGY [eth. ann. 31

9. Am'ala' — Continued.

(6) Am'ala' becomes the supporter of the ivorld (p. 731).
I. The yonth shoots ducks and gathers their fat Ts, Sk.

II. He is called to take the place of the one who supports the pole on
which the world rests Ts, Sk.
■ ^4.8 incident: The pole supporting the world, Ts, Tl, Sk, Hare Indians.

10. The Four Great Chiefs op the Winds (p. 732).

a. The Cold Wind marries the daughter of the Warm Wind. Their child
(with Cold Wind's sister) is a lump of ice. She is rescued Ts, M, Lil, Ntl.
6. A man marries the Wind's daughters Tl.

a'. North marries a girl. Her brothers go to visit her and die. The youngest
overcomes North and revives his brothers Sk.
As incident: North's ornaments are icicles Tl, M, Sk.

11. The Story of Na£q.

(a) How afeather carried the people of a village up into the slcy (p. 734).

a. Children play. A feather appears and pulls them up, each person taking

hold of the feet of the preceding one Ts, N, Tl, M, Sk.

b. An eagle carries away the people in the same way Tl, Sk.

c. Eagles are pulled into the water in the same way M, Sk.

As incident: A strange child appears, joins the children, and is struck by
them M.

(5) The magical origin of children of the survivor {p 7SA).

a. Children originate from the tears of the surviving girl Ts, N, Sk.
As incidents:

Children originate from tears Kai, K, Nu, Co, LkungEn.
Children originate from a boil Tl, K.
Children originate from the thigh Sk.

Children originate from secretion of the vagina Ri, Ne, K, (Sk, H?).
Children originate from various objects Sts, Chin, Lil, Till, Coos.
6. Children originate from root-sap swallowed by the sur\'iving girl Tl, M.

The children born by magical means cut off the plume as it reappears Ts,
N, M, Sk, Tl.

(i) Further adventures (p. 736).

I. A blind cannibal catches people in a bag net Ts.
II. They kill Raccoon's grandchild, are threatened with death )iy heat in
Raccoon's house, and re^■ive the child Ts, Sk.

III. A witch tries to kill them by catching their breath. They exchange it

for hers, and she kills herself Ts, N, Sk.
As incident: Tl, Sk 258.

IV. They pass a cave that opens and closes (p. 737) Ts, Sk.
V. The children marry the Winds Ts.

VI. One of the children liecomes a mountain N.

VII. An obstructing mountain is melted down by the plume (p. 738) N.
VIII. Children are killed by the fall of a large object Sk.
IX. Children are killed by jumping over a dog Sk.
X. Local snowfall.

Independent story No. 38 (see p. 829).
XI. They meet the spirit of sleep N.
Independent story (see p. 871).

BOAS] APPENDIX II SUMMARY OF COMPARISONS 947

12. The feast of the Mountain Goats (p. 738).

0. The people who do not treat the Goats with respect are in\'-ited to their

house. The dance of the Goats produces a rock-slide, in which all are
killed except one man who treated the Goats properly Ts.
b. A man witnesses the shamanistic performance of the Goats Ts, K.
As incident: The house of the Goats occurs in Tl, K, Lil, V, Sh.

13. The giant devilfish (p. 739). Eagle makes war on Devilfish Ts.

14. The hunter's wife who became a beaver (p. 739). A woman is offended

by her husband , bathes, and becomes a beaver Ts.

15. The winter hunters and the Mosquito (p. 740).

I a. Hunters reach the Mosquito village Ts.
I 6. A visitor comes to a house Kai, BC.
As incident: Visiting monster Chin.
11 a. A woman [the visitor] sucks out the brains of a child through his ear

Ts, Kai.
116. The \'isitor sucks out the brains of the sleepers BC.
.4s incident: K.
Ill CI. The hunters escape, but are killed by the Mosquito chief, except one

woman Ts [one boy Kai].
Ill h. The \Tsitor is killed, but re\'ives BC.

IV. The sur^-ivor escapes on a tree overhanging a lake. The Mosquito sees the
reflection in the water, and jumps in, thinking the victim is there. The
water freezes, and he is killed. The body is burnt and turns into mos-
quitoes Ts, Kai, BC.
Origin of mosquitoes: Seep. 741.

.4s incident: Reflection of a person in water (see p. 741) Sk, BC, K, Nu,
Co, Sh, Ojibwa.

16. The hunters.

(a) Tsimshian version fp. 741).

1. Hunters make a mistake by killing a porcupine and hanging it up Ts,

Chin.
II. They meet a Bear woman, kill her, and are killed in the Bear x\\-
lage Ts.
III. The youngest does not touch the porcupine, and is helped by the Bear
Woman, whose belly he touches Ts.
-4s incidents:
Tiny powerful dogs (p. 742) Ts, ^^, K, Chil.

Weak weapons substituted for good ones (p. 742) Ts, Tl, BC, Chil, Oka-
nagon, U, Wasco.

(ft) The man who married tlie Bear (p. 742).
I a. A hunter shoots a female bear, touches her belly, and she becomes a woman,

who helps him Ts.
I b. A hunter is pulled into the den of a female bear, falls against her vulva

and becomes her husband N, Tl, M, Sk.
II. She kills her Bear husband Tl, Sk.

III. They have children. The man goes home N, Tl, M, Sk.
IV a. The Bear woman accompanies him, and the people are afraid of her.
They offend her N.

948 TSIMSHIAN MYTHOLOGY [eih. a.nn. 31

16. The htjnters, (6) The man who married the Bear — Continued.

IV h. He takes food to his Bear wife. When he looks at his former wife, the
Bear woman is offended N.
V. She kills him Tl, M, Sk.

IV 0. He goes home with the Bear woman and is killed hy a witch. The Bear
retm'ns Ts.

17. The hunter and his wooden wife (p. 744).

a. A man carves a wooden figure, calls it his wife, and places it in front of
a loom. Girls arrive and bum it. He marries one of them Ts, BC, Ne,
K, Nu, Cow.
As incident: K.
Elaborated in Nu 5.112.
6. The carved figure of a deceased woman becomes aUve Tl.
c. Coyote's wooden wives (see p. 609).

18. Plucking Out Eyes (p. 746). A youth marries a lake-woman. Their child is

stolen and gouges out the eyes of people. The youth and his sister are
saved and l^ecome the Givers Of Wealth Ts, Tl.
As incident: Gouging out eyes M, Sk.

19-22, 26. Stories op animals or supernatural beings who marry girls.
(a) The girl uho is not allowed or refuses to marry (p. 749) Ts, M, Kai.
(6) The offended animal (p. 749).
a. A snail Ts, Tl.

6. A girl scolds the dung of a bear (see p. 836) Ts, Tl, M, Sk, BC, Hi.
e. Various forms Tl.

(d) Other marriages of women to animals or supernatural beings (p. 751).

a. Land Otter Ts, Kai; MinkTs; Mouse Ts; Grouse N; Frog M; Grizzly Bear
M; Devilfish Kai, M.

6. Spruce tree Tl.

c. A supernatural being of the sea Ts; of the sky Ts, Sk.
(c) The Mouse Woman as adviser (p. 752) Ts, N, Tl.
(/) Adrentures among the animals (p. 752).

a. The girl lives with the animals.

(1) The snails maltreat the girl Ts, Tl.
(10 The halibut maltreats her Tl.

(2) She is turned out of the house, and gives birth to a young otter Ts.

(3) She lives with Mink Ts; with the Frogs Tl.

(4) The bear taboos are described Ts.

(5) She makes fire with dry wood, which does not burn (see p. 837) Ts,
Tl, Kai, M, Sk, Ri; also Lil.

(G) She receives gifts for her daughter from the supernatural beings Ts.
6. The animal lives with the girl's parents.

(1) A fish marries her, is offended, and causes a flood to destroy the houses,

except that of his father-in-law Tl.

(2) The identity of the husband is unknown until hi? child crawls up to

him Tl.

(3) A woman marries a skull, which disappears again Tl, M.

BOAS] APPENDIX II SUMMARY OF COMPARISONS 949

19-22, 26. Stories of animals or supernatural beings who marry girls —
Continued.
(g) The escape from the animals (p. 754).

a. She runs away from the snails and is pursued Ts.

a'. Her brothera carn^ her away on an artificial bird. They are pursued Ts.Tl.
As inadent: The artificial animal made of various kinds of wood (see p. 823)
Ts, N, Tl, M, Sk, Ne, Co, LkuugEn, Nisqually, Quin.

b. She kills the otters; her .son carries her home (p. 75.5) Ts, Kai.
b'. Her brothers kill the bear and take her home Ts.

c. She runs away, after tyinsj the women who watch her (see p. 838) Ts, M.

d. Her brothers kill the halibut that have abducted her (p. 756) Tl.
As incident: The head of a lover is cut off (see p. 847).

e. The Frog lake in which the woman lives is drained Tl, M.

/. She is rescued from the Fire, that ha.s abducted her, by putting out all

fire,i Tl.
g. The girl's father makes friends with the Bears among whom she lives M.
h. The woman's children \dsit their grandfather Tl, Kai, M, N.

23. The mink who married the princess (p. 762).

I, A girl is abducted by a Mink, who, marries her Ts,

II, Mink wishes to be made beautiful, and she kills him by pretending that
she wants to perforate his ears Ts.
As incident: M, Sk, BC, K, Nu, Se, Lil, U, Wish, Kath, Kutenai, Ponca,
Osage, Malecite, Maidu, Yana, Esk, Loucheux (for Old-World analogues
see p. 766).

24. .Stories of men who marry animals or supern.a-Tur.al beings (p. 759); also

Nos. 16, 18, 28, 35, 53. A plot underlying miscellaneous stories.

26. The princess who rejected her cousin.

(a) Northern versions (p. 767),

I. A girl induces a youth to disfigure himself, and then rejects him Ts, Tl,
M, Sk.
II a. He is made beautiful in the house of Chief Pestilence Ts.
II a'. He climbs to the sky by means of an arrow-chain, and is made beautiful
by the Moon Sk,
As incident: The arrow-chain (see p. 864).
n b. He is made beautiful by Loon, who dives with him Tl,

As incident: Loon restores eyesight of a blind person (see p, 825).
II c. He enters a sea-lion skin and has various adventures M.

(b) Southern versions.

I a. A girl induces a youth to disfigure himself Sts, LkungEn,
I 6. A squint-eyed woman disfigures her husband Lil.
II, He goes into the woods and meets blind people Sts.

.4s incident: See Nos. 24, 25, p. 594; p. 842.
III. He obtains a new head from the Face Maker Sts, LkufigEn, Lil.
IV a. His adventures on the ocean and in the sky Sts.
IV b. On his way back he is swallowed by a witch, LkungEn.
IV c. On hLs way back he marries birds.

v. The woman goes to get a new head, but is given an ugly one Sts, LkungEn (?),
Lil.
26. (See under Nos. 19-22).

950 TSIMSHIAN MYTHOLOGY [eth. axn. 31

27. The prince who was taken away by the Spring Salmon (p. 770). (See

detailed statement on p. 771.)
As incidents of wider distribution, that appear in this tale:
Vagina dentata (see p. 809, No. 11).
Children thrown into the water become animals, that are eaten fsee

pp. G98, 773).
^Tiat are believed to be berries proves to be dung (see p. 773; Ts, Chin.
The dance of the Herrings produces spawn (see p. 774) Ts, Tl, Sk, Kai.
A transformed person is recognized by ornaments found under the skin

(see p. 77G) Ts, Tl, Tsts, Kai, Sk.
Spirits faint when they are touched by a person (see p. 777) Ts, M,

Kai, Sk.

28. The town of Chief Peace (p. 779). Young man visits Chief Peace and marries

his daughter Ts, Tl.
As incidents:
Feather dipped into bucket of water as test of faithfulness of husband.
T\Tien he is not true, the water is slimy fp.780)T8, Tl, M, Sk, BC,Chil, Se.
The woman walks home over the surface of the sea (p. 780) Ts, Tl, Sk,
K, Se, Till.

29. Sucking Intestines (p. 781). Woman feigns death in order to meet her lover

(see p. 634) Ts, N, Tl, Kai, Sk, Ne.

30. Burning Leggings and Burning Snowshoes (p. 781).

I. A chief has two wives. The elder one is jealous, and accuses the brothers of
the younger one of having tried to seduce her. The chief kills them
Ts, Sk.
II a. A supernatural being tells the young woman that lightning which is to

proceed from leggings will destroy the people Ts.
II 6. A boy emerges from the young woman's thigh. He gives to his sister

copper ornaments, from which fire issues Sk.
III. One per.son disbelieves the account of the lightning, and all are killed Ts.
As incident: The disbeliever Sk.
(A garbled version K).

31. HakIula'q. a sea monster's child is drifting on the water. It is killed. The

monster causes an island to roll over. The monster is killed (p. 783) Ts,
Tl, M, Sk.
As incidents:
Canoes built of various kinds of wood (see p. 822).
A man seduces his sister, who becomes a sawbill duck Ts.

32. The prince who is deserted (p. 783). (See detailed statement on p. 784).

I a. A boy who feeds an eagle is deserted Ts, N, M, Sk, H.

I 6. A lazy or greedy child, or one who has won in a contest, is deserted N, Tl,

Sk, Ne, Cow,"Squ, Sts.
I c. A girl who married a dog, or whose husband is unknown, is deserted BC,
K, Nu, Co, Quin, Chil, Chin.
As incidents:
A bird carries food to the deserted child's relative who had pity on him

Ts, Sk, Ne, K, Nu, Cow, Squ, Sts.
A slave's child is fed secretly, and chokes. In this way the wealth of

the deserted child is discovered Ts, N, M, Sk, Tl, BC, Chin.
An old person who has visited the deserted child is discovered eating

secretly the food given to him Ne, K, Cow, Squ.
A whale kills the people Tl, Cow.
Desertion as an introduction (p. 783) N, Sk, Wish.

BOAS] APPENDIX II SUMMARY OF COMPAEISONS 951

33. The princess and the mouse (p. 791). A Mouse marries a princess. She is set

adril't, lands among the Haida, marries there. Her children return.
Her Mice children originate the mouse dance.
As incidents:
Children offend their grandmother by falling against her back Ts.
An offending youth is set adrift, Kodiak, Tl, Sk, K, (Ri).

34. The young chief who married his cousin (p. 792). The chief's wife is jealous

when he takes a second wife. She marries a supernatural being Ts.

35. 36. Asdi-wa'l (p. 792).

I. The meeting on the ice. Two starving women are helped by a super-
natural being, who marries the younger one (p. 792) Ts, N.
II a. His son is induced by a ^^^lite Bear to pursue him, and is led to the sky

(p. 793) Ts, N.
116. The Sky chief tests his son-iii-law (p. 794).
As incidents:

(1) The jealous uncle, (p. 796) Kodiak, Tl, Sk, BC, K.

(la) A father-in-law tries to kill his son-in-law (p. 797) Ts, N, Sk, Tsts,
BC, Ne, K, Co, Nu, Squ, U, Xtl, Lil, Sts, Kath, Quin, Chin,
WLsh, Till.

(2) The snapping door (p. 797) N, Ri, H, BC, Ne, K, Nu, Co, Squ,

Till.
(2a) Th« closing cave (p. 798) Ts, Tl, M, Sk.
(26) Dangerous animals watch the door (p. 798) Nu, Sts, U, Ntl, Chiu.

(3) The spine seat (p. 799) N, Tl, Ne, K, Nu, Co, Sts, Squ.

(4) Falling tree (p. 800) Ts, Tl, Sk, BC, K, Co, Kath, Coos.

(4a) Wedge test (p. 801), Kodiak, X, Tl, Sk, Ne, K, Nu, Co, Sts,

Squ, U, Ntl, Lil, Quin, Chin.
(46) Hammer thrown into water. The youth dives for it. The water

freezes (p. 802) BC, Chil, Coos (see also Nu).

(5) Precipice (p. 803) Ts, Kodiak, Tl, Sk, BC, Ne, Chil, Lil.

(6) Drowning (p. 804) N, Tl, BC, Co, Squ, Ntl, U, Lil, Kath (see

also 46).

(7) The De-vilfish (p. 804) Tl, Sk.

(7a) The Clam (p. 805), Kodiak, Tl, Sk, Ne.
(76-rf) Sea Lion, Seal, and Eagle (p. 805) Sk.
(7e) Dogs (p. 805) Ne.

(7/) Woodpecker, Bear, Grizzly Bear, Raccoon, Panther (p. 806)
BC, K, Co, Sts, Quin, Chin, Kath, Wish (see also No. 14, p. 952 1.

(8) Berries in winter (p. 806) K, Co, Squ.

As incident: See p. 696.

(9) The heat test (p. 806).

The youth pushed into burning bark (p. 806) Sk.

Thrown into a boiling kettle (p. 807) N, Tl, Sk.

Roasted in an oven (p. 807) Ts, Tsts, (p. 808) U, Ntl.

Tied close to the fire in the house (p. 807) BC, K, Nu.

The over-heated sweat-house (p. 807) BC, Chil, Quin, Chin, U,

WLsh, Till, (Lil).
Trails stop the fire (p. 808) U, Ntl, Kutenai.
(9a) Smoke test (p. 808) Ntl, Cliin, Wish.
(96) Burning-food test (p. 809) Sk.
(9c) Swallowing red-hot stones (p. 809) Sk, Co.

As incident: (See p. 682.)
(10) Poisonous food (p. 809) Sk, K.

As incident: (p. 809) H, Ri, Nu, K, Co.

952 TSIMSHIAN MYTHOLOGY [eth. axn. 31

35,36. Asdi-wa'l — Continued.

II b. The Sky chief tests his son-in-law. Incidents — Continued.

(11) The murderous woman (vagina dentata) (p. 809) M, BC, Chil, Ne, K,

Co, Sts, U, Ntl, Shoshoni, Dakota, Arapaho, Pawnee, Maidu, Wichita,
Jicarilla Apache, Chukchee, Koryak, Ainii.

(12) The youth is set adrift (p. 810) Kodiak, Tl, M, Sk, Ne, Se, Lil.

(13) The Flood (p. 810) Tl, U, Ntl.

(14) The revenge of the animals (p. 810) Tl, BC, K, Co, Sts (see also

No. 7/).

(15) Fish kill the father-in-law (p. 811) Ne, K, Nu, Co, Squ.

(16) Berries grow out of the father-in-law's body (p. 811) Ne, K, Co, Sts,

Squ.

(17) The youth takes away his father-in-law's canoe (p. 811) Ne, K, Co.

(18) Firewood threatens to burn the house (p. 812) K.

(19) Di\-ing-match (p. 812) Co, Quin, Chin, Kutenai.

(20) Climbing-match (p. 812) Sh, Quin, Chin, Wish, Coos

(21) Shooting-match (p. 812) Tl, Nu, Chin, Kath. »

(22) Gambling-match (p. 812) Chin, Quin, Till, Wish.

As incident: (see p. 712) Ne, K, Nu, Co.

(23) Waking-match (p. 813) Kath, Quin.

(24) Whaling (p. 813) Chin, Till.

(25) Wrestling in the air (p. 813) Wish.

As incident: Kath, U, Ntl, Lil.
II c. The visit to the Mountain Goats (p. 817; see p. 738).
II d. Asdi-wa'1's return from heaven (p. 817).

As incident: The test of his faithfulness (see p. 780).
Ill a. Asdi-wa'l's marriages. He is deserted by his brothers-in-law (p. 817).
Ill b. He marries among the G'it-qxa'la (p. 817) Ts, N.

Ill c. The sea-lion rock Ts, N, Tl, M, Sk, Ri. Asdi-wa'l is deserted on the rock
and rescued by the help of his father. He is called into the house of
the Sea Lions, and is eventually sent home (p. 818).
Ill d. Animals are .sick, and can not see what ails them. He pulls out the arrows
(p! 820) Ts, N, Tl, M, Sk, BC, H, Ne, K, Nu, Co, Sts, Coos (see also
p. 723).
Ill e. Asdi-wa'l makes killer whales of wood (p. 822), that are to take revenge
for him by drowning his brothers-in-law, who had deserted him (p. 822)
Ts, N, Sk, M, Tl.
As incidents:

Ts, N, Tl, Sk, Ne, Co, LkuiigEn, Nisqually, Quin (see also pp. 732, 754).
Animals drag a person across the sea Wish.
III/. Asdi-wa'l goes back to Skeena River. He is lost on a mountain and
becomes stone (p. 825) Ts.
.4s incident: His wife misunderstands an order and is transformed into flint
Ts, Sk, K.

37. The blind G-it-qIa'oda (p. 825).

I. A man loses his eyesight and is starved by his wife [or mother] Ts, Kai,
M, Ri, K, Chil, Car, Loucheux, Hare, Esk, Assiniboin, Arapaho,
(Osage, blindness implied).
II a. He regains his eyesight with the help of a loon, who dives with him Ri,
Kai, M, Chil, Car, Loucheux, Hare, Assiniboin, Central and Smith
Sound Esk.
II b. ^VTio takes rubbish out of his eyes Ts.

.4s incident: Rubbish removed from eyes (p. 829) M 677.
II c. The Owl gives back his eyes, Arapaho.

BOAS] APPENDIX II SUMMARY OP COMPARISONS 953

37. The blind Git-q!a'°da — Continued.

II (!. Geese re.store his eyesight by brushing against his eyes with their wing.s,

Esk Greenland.
Ill a. The man kills the woman Ri, Chil, ("ar, Loucheux, Hare, Assiniboin,

Arapaho.
Ill b. The woman is not allowed to enter the house, freezes to death, and

becomes an owl Ts.
Ill c. The woman is transformed into stone, then a deer, then a wood-spirit K.

As incident: Origin of flint (see p. 825).
Ill d. The woman is transformed into a narwhal Esk.

III f. lie wishes a bear's head, that the woman is cooking, to bite her. She

dies Kai, M.

IV a. The man travels. He is deserted on a sea-lion rock (see p. 818) Ri.

IV 6. A Cormorant appears and gives fish to the people. They do not share

with Raven, who transforms them into stone M.
IV c. The man meets his brother Thunderbird K.
IV d. The man marries again, and a war story follows, Assiniboin.
IV f . The children of the couple are deserted, and helped by Wolves, Arapaho.
IV/. The man and his sister travel and meet fabulous people Esk.

38. Local winter in G-it-q!a"'da (p. 829).

I. A person commits an offense. The country is covered with snow. A
bird holdinga berry appears and shows that it is summer elsewhere Ts,
TI, Sk, M, Chil, Sh, Kath, Wish.
II. The survivors go to a lake and marry the children of a duck Ts.

39. The drifting log (p. 831).

I. After a war between two \'illages, one group escapes and settles on Nass
River Ts, N.
II a. The girls play in a hollow log, drift away to Queen Charlotte Islands,
where they marry. The children of the married princess return and
take revenge on their grandparents' enemies Ts.
As incident: Children of a princess married in a foreign country are re-
proached with their unknown origin (see p. 446).
II b. The children play in a hollow log and drift away. They are rescued near
a whirlpool by supernatural beings N.
As incidents:
Persons consisting of right or left half of the body N, Tl, Sk, BC, Chip-

pewayan.
The whirlpool at the edge of the world (p. 831) N, Tl, Tsts, Co.
The self-moA-ing canoe (p. 832) Ts, N, Tl, Sk, H, Ne, K.

40. The story of Asdi'Ida and Omen (p. 832).

I. Fishermen scold and offend a supernatural being. They bum a frog Ts,
Kai. Sk.
II. It is. predicted that they will die, the last one after telling hia stor)' Ts,
Kai, Sk.
.4s incident: Tl, Kai, Sk.
III. The town is burnt; only one girl is saved. Djila'qona appears singing
mourning-.songs. The girl receives crests Ts, Kai, Sk.
IV a. A Cioose takes the girl up to the sky Kai.

IV 5. The girl is taken to the Tsimshian country. Some of her descendants
return Ts, Sk.

41. Explanation of the beaver hat (p. 834). An Eagle family fleeing from Alaska

obtains crests Ts.

954 TSIMSHIAN MYTHOLOGY [bth. ann. 31

42. The water-being who married the princess (p. 834). A girl is taken by a

water-being. She has children and receives gifts Ts.

43. The stort op Part Summer (p. 834) (see p. 835).

I. A girl offends the Bears and is taken by them. She marries a Bear Ts.
II. The Bear taboos are described Ts.

44. Explanation op the abalone bow (p. 835). A chief finds the abaloue bow Ta.

45. Story of Gunaxnbsemq-a'd (p. 835).

(a) The girl rrho is taken by the Bear (p. 836).

I. A girl offends a Bear by scolding his diing. She is taken by him, and
marries the Bear chief's son Ts, Tl, M, Sk, BC, Ri.
II. She makes the Bear believe that her copper or dentaUa ornaments are
her excrement Ts, Tl, M, Sk, BC, Ri.
Ill a. When gathering fuel, she takes dry wood, which is extinguished by
water shaken from the Bears' blankets. She is instructed to use wet
wood (p. 837) Ts, Tl, M, Sk, Ri.
As incident: Kai 255, Lil 310.
Ill b. She brings the wrong kind of branches for bedding (p. 838) BC.
IV. By a ruse she ties up her watchers and escapes Ts, M.

V a. She detains the pursuers by obstacles Tl, M, Sk.

V b. Animals help the Bears in her pursuit M, Sk.

II b. The Bears are killed Ts (see p. 834) (p. 838),Ts, Tl, Sk, M.
II c. The woman returns with her Bear children Ri.
II d. The woman becomes a Bear, who destroys the people (p. 837) BC.
In other connections: (p. 837) Chil, Sh, Ntl.

(6) Marriage of the girl with the lake-being (p. 838).

I. She meets a person who is in a canoe on a lake. She promises to marry
him Ts, Tl, M. Sk.
As incident: A girl being pursued offers to marry her rescuer Ntl, Lil, U,
Sh, Wish; also Chin.
II. He takes her aboard. The canoe Ts, Sk [the man's club Ts, Tl, M] kills
the Bears.
Ill a. The man's first wife is a great eater. 'SMien the young woman sees her
eating, tlie first \viie kills her. Her husband restores her and kills his first
wife (p. 839) Ts, Tl, M, Sk.
Ill b. The first wife is a cannibal. She is tluown down to a Tsimshian town.
This is the origin of the Tsimshian cannibals (p. 839) Tl.
IV. The woman returns with her son. He seems poor and dirty, but proves
to be a great successful hunter Ta, Tl, JI, Sk.
V. The story of Tsauda (see p. 855) Ts.

(c) The woman carried away by the Killer Whale (p. 840).
I a. A woman who washes a skin is carried away by the Killer Whale. Her

husband pursues her Ts, Tl, M, Sk, BC, Ri, Na, Se.
I 6. A man and his wife surprise a Killer Whale camp. The woman is carried

away. Her husband pursues her (p. 841) Tl.
II. He climbs down to the bottom of the sea —
a. Along the anchor-line Ts; or a rope (p. 841) Tl, M, BC, Na.
6. Along a two-headed kelp Sk.

c. He dives Tl, M, Se.

d. He lifts the edge of the water and goes down Tl, Ri.

BOAS] APPENDIX II SUMMARY OF COMPARISONS 955

45. Story of Gunaxnksemg'a'd — Continued.

(c) The woman carried away by the Killer Whale — Continued.
III. Animals obstructing the way are assisted by liim and help him along
(p. 842).

(1) Blind geese Ts, M, Sk, Na, Se.
As incident: See p. 593.

(2) The beaver Ts.

(3) The clam Ts.

(4) The codfish Ts, Ri.

(5) The halibut Ts.

(6) The mouse M.

(7) The red cod Tl.

(8) The halibut Tl, Ri.

(9a) Crane [Heron] Woman, who lives at end of Killer Whale town Ts,

M, Sk, Na, Se.
(96) Crane Woman, who is mending her canoe Sk.
(9c) The fort of the sharks Tl.
IV. He meets the wood-splitting slave, brea,ka off the points of his wedges,
and mends them. The slave pours water into the fire, and in the
darkness and steam thus produced he carries away his wife (p. 843) Ts,
Tl, M, Sk, BC, Ri, Na, Se.
As incident: (p. 845) N, Sk, BC, Ne, K.
V. The slave swells up in the doorway, so that nobody can pass (p. 843) Ts,
M, Sk, Ri, Se.
As incident: (p. 845) N, BC.
Via. On the way back the animals help the fugitives (p. 845).
VI b. The obstacle tale (p. 845) M.

VII. The man gives a fea8t(see p. 718) Ts.

46. Story of the Ganha'da. A man sees a sea raven (p. 846).

47. G'it-na-gun-a'ks (p. 846). Hunters maltreat a fish, are taken down into the

house of a supernatural beir^, and receive gifts Ts, Tl, M, H.

48. The four chiefs and Chief Grizzly Bear (p. 847). A young man who takes

pity on a stranger receives gifts Ts.

49. Gau'o.

(a) The faithless wife (p. 847). A young chief is the lover of the wife of another
chief in a neighboring village. He is discovered; his head is cut off; a
war ensues, in which the village of the people who killed the young prince
are exterminated, except one woman and her daughter Ts, N, Sk.

Parallel stories:

A man cuts off the head of liis wife's lover, and is attacked by the tribe of
the murdered man H, BC, Ri, K, Chil, Cliippewayan; also Sk, BC,
Lil, and Ts Wolf story (p. 317). See also U, Till, Coos.

A man cuts off the head of his sister's husband, who had killed his
vnie K, Nu, Co, Sts, Lil, U, Ntl, Quin.

(6) The revenge of the heavenly children (p. 850).

A. (The magical arrow of the Wolf Clan [see p. 857] Tl.) .
I. The woman calls upon the animals to marry her daughter. She asks what
they can do, and finally accepts a messenger from heaven, who takes
themup Ts, N, Tl, M, Sk.
II a. Gau'oopenshereyes, andisput into a tree, where she causes the creaking
of trees Ts, N, Sk [the echo Tl].

956 TSIMSHIAN MYTHOLOGY Ietb. ann. 31

49. Gau'o — Continued.

(6) The revenge of the heavenly children — Continued.

lit. The girl is taken up in a basket; tlie old woman remains below and is
provided w-ith food (p. 851) M.

III. Tlie young woman has a number of sons, who are given crests, houses,

and supernatural gifts for vanquishing their enemies (p. 852) Ts, N,
Tl, M, Sk.

IV. Their houses are let down in a fog. The people of their enemy's village
• see them. A battle ensues on the ice, and the enemy are killed.

They become too warlike, and are destroyed or taken up by the Chief
in Heaven (p. 853) Ts, N, Tl, M, Sk.

V a. Origin of the exogamic groups (p. 854) Ts, N.

V h. One of the boys learns to dive. He shoots copper off from a mountain

(p. 855) Sk (see p. 856).

V c. Establishment of taboos of a well (p. 855) M.

50. Story of the Gispawadwe'da (p. 855). A man meets a bear and receives gifts

Ts.

51. TsAUDA AND Halus (p. 855) Ts.

A. (GunaxnesEmg'a'd story, see p. 839.)

I. A gii'l has a hea\'enly lover, Tsauda. By mistake she marries Tsauda's
slave, Halus. Tsauda marries her lame sister, whom he cures.
II. Tests of strength between Tsauda and Halus.

(1) Tsauda gathers well-burning fuel Ts.

(2) Tsauda, by means of his sling-stones, opens a passage through a prom-

ontory Ts.

(3) Tsauda, by means of his sling-stone, throws copper down from a

mountain Ts.
As incident: Sk.

(4) Xsauda is successful in catching olachen.

(5) Halus and his wife are transformed into fish.

III. Tsauda's daughter's husband learns the copper taboos Ts.

52. Stort of the Wolf Clan (p. 857).

I. After a war, one man is rescued and obtains a magical arrow. He learns
from an old man how to shoot, and kills his enemies, ^"hen he kills the
relatives of the old man, the latter kills him. The sister of the warrior
continues the battle, and eventually escapes Ts, Tl.
As incident: Disguising of male children Ts, K, LkuCgsn, Kath.
II. Here follows the Gau'o story (No. 496, p. 849) Tl.

53. The prince a>id Prince Wolf (p. 858). A woman is seduced by the Wolf, who

is killed (see p. 848). The Wolves attack the stockade built by the
people. The woman's hu.sband marries a Wolf girl and receives gifts Ts.
As incident: Animals attack a stockade (p. 859) M.

54. The ghost who fought with the great shaman (p. 859). Essentially an

account of the country of the ghosts Ts.

55. Great Shaman (p. 859). A man obtains supernatural power in a pit. He is

called by a supernatural being, whom he cures Ts.
As incident: The invisible arrow (see p. 820).

56. Story of the ghost (p. 860). War between the shamans and ghosts Ts.

57. The Man Who Bound Up His Wrinkles At The Back Of His Head (p. 860).

A man ties up his wrinkles so that he looks young, and takes away
chief's daughters, whom he uses as bait for birds. A young woman
succeeds in killing him Ts (also Co).
As incident: A person ties up his wrinkles so as to look young Sts, Lil, U.

BOAS] APPENDIX II SUMMARY OF COMPARISONS 957

58, 69. The brothers who visited the sky; the six hunters (p. 861). Hunters
who disregard certain taboos find themselves either at the bottom of a
pit or on a high rock Ts, M, Sk, Hare Indians.

60. The Land Otters (p. 862;. A story based on the belief that drowned people

are taken by Land Otters, who assume the shape of their relatives. If
they accept their food, they also become land otters Ts, "Tl, Kai, M,
Sk,"K.

61. The Deluge (p. 862j.

I. A deluge is brought about by the attempt of two brothers to obtain super-
natural i>owers from a lake Ts.
II. One of them leads the Tsimshian from the upper course of Skeena River to
the sea, and teaches them the use of sea food Ts.

62. The Cannibal (p. 863). Initiation of a cannibal Ts.

63. Origin of the Cannibals (p. 863). A hunter sees the four dance societies in

a mountain, and learns their secrets Ts.

64. Story of the Wolf Clan (p. 863). Escape of a Wolf family after a war in

the Tahltan country Ts.

The Wolves and the Deer (p. 863). The Wolves see that the Deer have no
teeth and devour them N.

The Stars (p. 863).

I. The Stars [the Moon] take a child up that makes fun of them N, Tl, M.
II. His rescuer climbs to the sky by means of a chain of arrows N, Tl.

Asincident: The arrow-chain (p. 864) Tl, Sk, BC, H, Ri, Ne, K, Nu, Co, Sts,
Squ, Ntl, U, Lil, Sh, Kutenai. Okanagon. Quin. Kath, Wish, Wasco,
Till, Coos [a rope shot to the sky, Achomawi].

III. A figure carved in the shape of a child is placed near the fire and cries

N, M [a spruce cone Tl].
As incident: Figures of men or animals carved out of various kinds of wood.
The last attempt is successful (see p. 822).

IV. Paint and other objects are thrown back, which detain the pursuing Stars.

The child is taken home N, M Tl.

War between the dwarfs and the birds.

I. Several men are towed across the ocean by a magical seal. One of them
meets a dwarf, who dives for halibut. He steals a halibut and is killed
by the dwarfs N, Ne, Co, Nisqually, Wish.
II a. The others are spared. Birds attack the dwarfs, and the men fight for

them N, Co, Nisqually.
116. Coyote finds that the people have no mouths, and cuts mouths for them
Wish.

Ts'ak- (p. 868).

I. A boy kills a grizzly bear by starting a fire in his stomach (see pp. 611,

659, 687, 718).
II. His grandmother disbelieves him N, Chin.

III. The Wolves steal Ts'ak's bear meat N.

IV. He cuts off part of his grandmother's \'ulva and lets her eat it (see No. 18,

p. 58.5).
A'. He cures the sick daughter of the Wolves N (see p. 820, the invisible arrowj .
VI. Ts'ak' \dsits the sky. He is shown the waj^ by the Mouse Women.
VII. He marries the chief's daughter (see pp. 794 et seq., Test theme).

958 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Growing Up Like One Who Has A Grandmother (p. 869).

I. A boy is deserted because he is poor, and nevertheless wins a contest for
the chief's daughter N.
As incident: Deserted children (see p. 784).
II. The boy catches a giant frog in a trap N.

As incident: Capture of a water monster in a trap M, Sk.

III. He goes hunting in the skin of the animal N.

As incident: The skin-shifter (see No. 66, p. 606) Tl, Kai, M, Sk.

IV. He is unable to take off the skin, and turns into a sea-being N.

She Who Has A Labret On One Side (p. 870). A scabby girl marries a prince.
She proves to be a noble chief tainess. Her husband offends her, and
she makes his awkward brother rich and marries him N.
As incident: An awkward or lame person made beautiful (see p. 855) Ts.

The Squirrel (p. 870). A youth receives shamanistic power from the Squirrels N.

Tsegu'ksku (p. 870). Feats of a shaman N.

As incident: Transformation of a shaman into an owl Ts, N.

The Spirit Op Sleep (p. 871) N, Tl, M.

The Owl (p. 871) N.

The Boys Who Became Supernatural Beings (p. 871) N.

APPENDIX III— LIST OF TSIMSHIAN PROPER NAJVIES AND

PLACE N.iMES

[*** Words marked with an asterisk are the most plausible phonetic rendering of Mr. Tate's spelling, but

of uncertain phonetic character.

A'aiya'wuxk* man's name.

Ayagansk* man's name.

Am'ala', man's name (=dirty [?], smoke hole).

Am-dzi'osk, man's name.

Adina't, man's name.

Asagulyaan* man's name.

Asi'wa, man's name (=Asdi-wa'l).

Asi-hwi'l (Nass), man's name (=Asdi-wa'l).

Asdi-wd'l, man's name.

Asdilda* man's name.

Astoe'ne, name.

Ananiik* man's name.

Andeguale', name of town.

Aksk,* man's name.

Ax-t'em-hwilhwi'lg'it (Nass), man's name (=headless).

Ala'lsm lax-ha', man's name (=Ala'l of heaven).

Ale'st, man's name (=lazy).

Alulal* woman's name.

Algusauxs* place name.

TJhs-yd'l g'arak, man's name (=went out to sun).

O'lala, a secret society.

Yimn-dzaxl, man's name (=dlrty face [?]) (ts!ax, nose; dzal, face).

Ylaga-watkda vm-mEdi-a'ks, man'sname (=goingdown likeagrizzly bearof the water).

Y.'aga-klune'osk, man's name.

Y/aga-gunu'sk* (or Y!aga-gunu'ksl), man's name.

Yehuxlane* man's name.

Ydas* man's name.

Yoihetk, man's name.

yoMr!a7is, man's name.

Ydol* woman's name.

Wa-niEdi-a'ks, man's name (see Y/aga-walkda wa-mEdi-a'ks).

Wa-magrpatk* man's name (=without?)

Wa-di-ddx* man's name.

Was, a monster.

Wa.-ts!Bm-m6', man's name (=without ears).

Wd-nagd* woman's name.

Wa-n-lo'otk, man's name (=without nest).

Wa/gixs, woman's name.

Waxayd'ok* man's name.

Wals, man's name.

959

960 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Wi-alas-ldth-gul-nlexl-al-yo* woman's name (=killer whales are ready to go up).

Wj-hd'o, man's name (=big air [?]).

Wi-halai'd, a secret society (=great shaman's dance).

Wl-hd'om., man's name (=great beautiful one [?]).

Wi-bo', woman's name (=great noise [of killer whales]).

Wi'nanal, a secret societ)'.

Wl-n.'e'ox (or W^-nfcOq"!), woman's name (=great fin).

W^-sdqdns* man's name.

Wi-spE-nExnS'x, place name (=great place of supernatural being).

Wi-g-a^d, man's name (=giant)

Wi-givind'oi, man's name.

Wlhtddl* man's name.

Wil-n-lEha.'1-g'alsdhs* man's name (=where [drift-logs] drift against something).

HwU-uks-g-i-d'a' Sqaivu' (Nass), place name (=where Sqawo' sat down near the water).

HwU-d'ak-s-ts'ax (Nass), place name (=where club was forgotten).

Wil-g-amk-ga-a'ks, man's name (= where hot waters).

WU-g-ig-a'mk, man's name (=where they are hot).

Wil-g-llEks-txal-t.'a'mtk, place name (=whefe self on written).

Hwil-le-riE-hwa'da (Nass), place name (=where on they meet).

Wowo'lk, man's name.

Walk, man's name.

Waux* man's name.

Wdx-ha-l.'i-sd' * man's name.

Wut.'E-an'd'n, man's name (=big hands).

Wut.'E-da'u, man's name (=big [pieces of] ice [floating at Kuwait]).

Wutsda', the Bellabella tribe.

Wuts.'En-d'hik, a village and tribe.

Haialilaqs, spirit of pestilence.

JHai was. Rain Wind.

Haimas* man's name.

Edis* man's name.

Hail* man's name (=many in beaver's house [?]).

Hapka'bEks a na-ga-ts.Uiwan-sgwil'st, man's name (=[cloud8] falling on mountain-top).

Hadagusa* man's name.

JIadagEm UV, man's name (=bad feather).

Hafs.'Ena's, name of a supernatural being.

Eals'.Eks-nH'ox, man's name (^dreadful fin).

Handtana* man's name.

Hak.'uld'q, a sea monster.

Halus* man's name.

His-legi-yo'dntk (Nass), man's name.

Ho" (Nass Houx), name of a supernatural being.

Edidii* man's name (=craving food [?]).

Eoldamia* man's name.

Bslha', man's name (=abalone shell).

BElham n!e''>x, woman's name (=abalone fin).

Bdyuk, woman's name (said to be contracted from Sio'p k- !iha'yuk=Rym^ in front of

house early in the morning).
Baboudina* man's name.

Bagns* name of supernatural being (from Kwakiutl bEkhi's, man of the woods).
Bax-gwan* man's name.
Bidal,* woman's name.

BOAS] APPENDIX III PROPER NAMES AND PLACE NAMES 961

BVltsEgum, ganld'q, man's name (=red morning clouds).
Bi'ltsEgum lawugumks* man's name (=red evening clouds).

Pdd'lEm ha'yitsk, woman's name (= copper).

Man-lcs-gd'gum lax-ha', man's name (=who was the first to go up to heaven).

MaxlE-qxd'la, place name, Metlakahtla.

Md'ksgum Is.'uwa'nql, place name (=wliite point).

Mdxs* woman's name.

Mala* man's name (=moving quickly [?]).

Me'ola, a secret society.

DEtn-de-md'ksk, woman's name (=will be white).

Daul* woman's name.

Da-huh-dza'n, man's name.

Dioks* woman's name.

Dilogil* man's name (=boiling words [?]).

TfEm-nunx* man's name.

TlEm-ndq* man's name.

T.'Ein-lax-d'm, name of village (=Prairie Town).

Todu't place name.

Txam-d'x* man's name.

Txa-dzi'okik* man's name.

Txa-gaxs* man's name.

Txa-g'oxsEm lax-ha', man's name (=heaven body).

Txa-Wksgum lax-ha', man's name (=all the lights of heaven).

Txa'msEm, mythical name of Raven.

Txal-ks-gd'gum lax-ha', man's name (=first of heaven).

SEm'd'g'idsm hand'x, woman's name (=chief woman).

Ssm'd'g'id lax-ha', name of deity (=chief of sky).

SEin-halai'd, a secret society (=the real shaman's dance).

SEm-nExno'i, man's name (=great supernatural being).

Sandxat,* man's name.

Sagahin,* woman's name.

Sa-g'ihd'yuk, man's name (=flying off).

Sd°ks, man's name.

Sagait-gagd'i, woman's name (=having wings of the same color).

Sagapgid,* woman's name.

Saga-gwait,* man's name.

Saxsd'oxt, man's name.

Su-dd'ol, girl's name (=new darling).

Sssa'ksgum sdo tgi-yd'osat,* man's name (=evening clouds coming down).

SisgEgo'osk,* man's name.

SpE-sE-TE'dsl, place name (= where olachen are caught).

Spagait-an-d'lk, man's name (=in darkness).

Sdl'lda,* Haida chief's name (see Asdllda).

Sqaw6' (Nass), woman's name {=Gau'6).

Dzagum-dx,* man's name.

Dzaga-di-ld'o , name of a lake-being (=staying across on the water).

Dzagam-txa-n! e'ox, woman's name (=all along fins).

Dzagam-sa'gisk, man's name (=dragging along [shore]).

Dzeba'sa* {Ts.'eba'sa [?]), man's name

Dzi'ek,* woman's name.

Dzl'gwa, the Haida town Dji'gwa.

Dzild'ogdns, name of the Haida ancestress Djila'quns.

50633°— 31 ETH— 16 61

962 TSIMSHIAN MYTHOLOGY [eth. ann. 31

TsEgu'l-sk"; shaman's name.

Tsauda,* man's name.

Tsowatz* woman's name.

Ts.'uwd'nxlEm gal-ts.'a'p, town name (=cape town).

Ts.'sm-a'ks, a sea monster, personification of snag, in form of a raven (=in water).

TslEm-sia'n, the Tsimshian (=in the K-sian; i. e., in the Skeena River).

Ts'at (Nass), man's name.

Ts'.Etsld'ut, name of the Athapascan tribe of Portland Canal.

Ts'Enh'wa'ls (Nasa), name of bird.

Nahengan* a monster, name of man.

Na-ho', woman's name (=making noise at each other).

Na-gun-a'ks, an ocean-being (=Iooking like [?] water).

Nalq, man's name (=mucus).

iVes-aM)a<i,* man's name (=grandfather — [?]).

Nes-y.'aga-ne't, man's name (=grandfather looking down).

Nes-yu-ld'ops, man's name (=grandfather having stones).

Ncs-wa-ye'otk, shaman's name (=grandfather without — [?]).

Nes-wa-mux* man's name (=grandfather without — [?]).

Nes-u-a-nui'k, man's name (=grandfather without — [?]).

Nes-ica-nd'o* man's name (=grandfather without — [?]).

Nes-wdxs, man's name (=grandfather — [?]).

Nes-wa-ksi-nd'olk, man's name (=grandfather without breath).

Nes-m-ba'sk, man's name (=grandfather great wind).

Nes-ho'H, man's name (=grandfather — [?]).

Nes-balas* man's name (=grandfather — [?]).

Nes-pdi'oks* woman's name.

Nes-ddax* man's name (=grandfather — [?]).

NeS'dzakdgul* man's name (=grandfather — [?]).

Nes-nawa* man's name (=grandfather — [?]).

Nes-qailam hslha', man's name (=grandfather abalone on heart [of grizzly bear]).

Nes-lo'os, man's name (=grandfather — [?]).

Nes-lagunus* man's name (=grandfather Lagunus).

Nes-lgu-nak* man's name (=grandfather little — [?]).

Nisqa'^, name of Nass River tribe.

No'lEm, a secret society.

Ndzef>dz-yu-wa-xsd'ntk, woman's name (=grandmother having no gambling-sticks).

Ndze°dz-ha'utk, woman's name (=grandmother crying).

Ndzeodz-t.'a'loks* woman's name (=grandmother — [?]).

Ndzlodz-gwifdz* woman's name (=grandmother — [?]).

Ndze<>dz-le'olks, woman's name (=grandmother watching).

Nlaks* man's name.

N-lgo'lgul gaimk, man's name.

G'a'dEm na'gai, man's name.

G'at-a'us, place name (=sand people).

G'augun* man's name.

G'idEsdzu', tribe of China Hat.

G'it-aiks (Kit-aix, Dorsey), name of village.

G'it-wunkse^lk, name of tribe.

G'it-wungd' (Kit-win-gach, Borsey), name of tribe.

G'it-wunlko'l, name of tribe.

G'it-wul-nak'H'l, name of tribe.

G'id-wul-g'd'dz, name of tribe.

BOAS] APPENDIX III PEOPER NAMES AND PLACE NAMES 963

G'id-rmd-g'ig'a'mhi, name of tribe (=people of warm place).

G'id-urul-lcsE-hd'° , name of tribe.

G'it-dzl'os, name of tribe.

G'it-na-gun-a'hs, name of a tribal division.

G'it-g'inio'x, name of tribe.

G'it-g'ig'e'nix', name of tribe.

G'it-k'staql, name of supernatural being.

G'it-'hsE-dzd', name of tribe.

G'it-ksa'n, name of tribe of upper Skeena River.

G'it-q'd'oda, name of tribe.

G'id-gadu * name of tribe.

G'it-gawd'yihs, name of tribe.

G'id-gane'dz, name of tribe, the Tlingit tribe of AVrangell.

G'it-qxd'la, name of tribe.

G'il-xadi'r, name of tribe.

G"id-x'q!ad6'q, name of tribe.

G'it-xade'n, place name.

G'it-xA'n* man's name.

G'il-xts!d'xl, name of tribe.

G'il-ld'n, name of tribe.

G'il-Jax-a'us (Kit-lak-aous, Dorsey), name of tribe.

G'it-Iax-in-yl'a, name of tribal di\-ision.

G'it-lax-dd'miks, name of tribe.

G'it-ld'op, name of the Gimanoi'tx of Gardner Channel.

G'it-lelguin* name of tribe.

G'it!Em-lax-d'm, name of tribe of T!Em-lax-a'm.

G'itlania'i, tribe of Douglas Channel.

G'it-an-md'ts (Kit-an-maiksh, Dorsey), name of tribe.

G'it'andd', name of tribe.

G'ispa-yu'hs (Kish-pi-yeoux, Dorsey), name of tribe.

G'ispawadwE'da (G'hpavmtioa'da), name of an exogamic division.

G'i-spa-x'd'l, name of tribe.

G'i-spa-x-!d'ots, name of tribe (=people where elderberries are eaten).

G'isg'ahd'st, name of tribe (=grass people).

G'isgap.'End'x, name of tribe.

G'isgagas* (Kish-ga-gass, Dorsey).

G'idzign'Ha (Kitze-guhla, Dorsey), name of tribe.

G'idzBxld'ol, name of tribe.

G'its'.Emgd'Um, name of tribe.

G'itslEmnwelgit* (Kis-themu-ivelgit, Dorsey), name of tribe.

G' its laid' SET, name of tribe (=canyon people).

G'itsld'oq, subdi^-ision of a tribe.

G'itslffx, name of tribe.

G'inadtyoxs, name of tribe.

G'inax'ang'l'ok, name of tribe.

G'in-go'li (Nass G'in-go'Ux'), place name (=scalp place).

G'i-lax-ts.'d'ks, name of tribe.

G'i-lu-dzd'r, name of tribe.

Gik* man's name.

G'ih-lu-d('i'°lk, name of infant girl (=another darling).

G'ix'sats'd'ntx' (Nass), slave's name, same as G'ilks-ats/d'ntk, Tsimshiaa dialect.

Gilhak-gdsk* {G-'ilEks-^d'sk?), man's name (=going behind [the mountains]).

G'ilg'itia'mgan (=dwarfs).

G'llks-atsld'ntk, slave's name (see G'ix'sats'd'ntx').

964 TSIMSHIAN MYTHOLOGY [eth. ann. 31

GainA* man's name.

Gau'd, woman's name.

Cayaa* man's name.

Gakaya* man's name.

Gap-ligi-atda'l* man's name.

'Gamalukt* man's name.

Oam-wl-na-wa'xs, man's name.

Gam-l'asa'n* man's name.

Gamqagun, man's name.

Gataxd'x, personal name.

Gasq* man's name.

Ganha'da, name of exogamic division.

Gan-dE-ma'xl, woman's name (=taking copper across mountains).

Gagayam nle^ox* man's'name.

Ga-galiks-gdx* man's name.

Galksah* man's name.

Galax* place name.

G&dunaha'o* name of Tlingit man.

Gauga'ol* man's name.

Gowagani* (Tlingit qoivaTcd'n, deer).

Gumdasu'mada* (Gamdasumd'da'!) , man's name.

GumxmA'lad* (Gam-xmdU?) , man's name._

Gulginsa'* man's'name.

Gus-xg'ain* man's name.

GunarnesEmg'a'd, man's name.

Gund&x* woman's name.

Gunwa* place name.

Gun-hu'ot, tribal division ( =runaway8).

Gulg'e'u, place name.

Gulgum lax-ha'* man's name.

Gul-danu'n* man's name.

Gul-qd'q, man's name.

Gwatk-sa, man's name (=frozen [?], cold day ?).

Gwagabd'lga dzd', place name (=red bluff).

Gwind'ot, man's name.

Givila-gaxsdo'x* man's name.

A'afedn,* name of a mountain.

KdUau* {Kaul-daw, Dorsey), name of town.

Kiyaks* place name.

K'ixo'm (Nass), slave's name.

Kuwash* man's name.

Kuivd'k, man's name.

Kumalgo* place name.

K-wl-tstuwanxl, man's name (=when great top).

K-wil-dzd'n, man's name.

K-ml-g'ig'a'mk, man's name (= where there is heat).

K-wdms, place name (=devirs-club place).

Kungalas* probably Haida town Ku'nxalas.

K-dani* place name.

K-don* place name.

K-Udd* place name.

KsEm-wa'tsq, woman's name (=land-otter woman).

KsEm-hamha'm, woman's name (=pigeon).

KsEin-dzilxs* place name.

BOAS] APPENDIX III PROPER NAMES AND PLACE NAMES 965

KsEm-g-i-MX-wil6'g6n, woman's name.

KsEm-gudz'Ex-t'ala, woman's name.

KsEin-gwadziq-t' e'lix (Nass), woman's name (=excrement grease).

KsBm-g-a'mk, woman's name (=sun woman).

KsEm-gasgd'us, woman's name (=crane woman).

K-saiia'il* man's name.

Ksa-UiOwal-gva'nEks, woman's name (=drops of a spring of water).

K-sia'n, Skeena River.

Ksdt* man's name (=freezer [?])

K-sbaxI* place name.

K-sbalil* man's name.

K-spE-ha'walk, man's name.

Ksdiyaxl-haiwas, man's name (=proud [?] rain-wind).

KsE-ma'ksEn, place name.

KsEdd's* place name.

Ksddl* place name.

E-ts!Em-a'us, place name (=where in sand)-

K-ts.'Em-adi'on, place name.

K-nE-dEp-wd'n, place name.

K-numd's, place name.

K-gazoun* place name.

K-gutisgd't* place name.

E-gwilax-la'k* place name.

K-knaaze* place name.

K-n-ts!ah6'mt* place name.

K-quma'umt* place name.

K-xamin* name of mountain.

K-xadz\iks,* place name.

K-xlen* place name (see Xlen)

K-lax-g-ils* place name.

K-l6'sEms, Nass River.

K-lip-g-anlin* place name.

K-lgu-d'l* place name ( = place of little bear).

K-lgu-sgan-md'lks, place name (=little crabapple-tree place).

Kliind,* man's name.

Q'am-iod'sk-i', man's name.

Q!adu'* place name.

Qarms* man's name.

Qalx-si-sqa'ek (Nass), name of door (=dark passage).

Qtslol* woman's name.

Xagigun* man's name.

Xlen, name of mountain (see K-x^ien).

Xhl-ye'lk, man's name (said to be contracted from xhi-lil-halduld'oq, half-hairy sea

monster).
X-mo'gut, name of a bird.
X-tslEm-mdks nlSxln.'e'xl, woman's name (=white in center Idller whales).

LEgEl-gulagum lax-ha' * man's name (=crack of heaven).

Lsg-e'ox, man's name.

LEks-tsfuwd'nEin lax-ha', man's name (=aIone top of heaven).

Las, man's name.

Lagobola' (Nass Ldgdbold'), a mythical personage.

Lax-a'us, place name (=on sand).

966 TSIMSHIAN MYTHOLOGY [bth. ann. 31

Lax-anVs, man's name (=on the branch).

Lax-an-baUa'xl, place name.

Lax-ala'n, place name.

Lax-6'm, mythical bird.

Lax-ungida* (Dorsey), village.

Lax-wau* place name.

Lax-ha-l!i-t!a' bebd'lx, name o£ island (= whereon are ghosts).

Lax-mES-d'l, place name (=red-bear village).

Lax-maxl* place name.

Lax-duxdt* man's name.

Lax-t!i4'ql, tribal division.

iax-sc'oto, tribal division (=on the ocean).

Lax-sld'oh (from lax-x-ski'oh), name of an exogamic division (=on the eagle).

Lax-ls/smi'lix-, tribal division {_=on the beaver).

Lax-heho' {Lax-g'ibu'°), name of an exogamic division (=on the wolf).

Lax-gaya'un* name of an island.

Lax-gulwal* place name.

Lax-hspaxl* place name.

Lax-q'al-ts!a'p, place name (=on the town).

Lax-16'olcst, tribal division.

Lax-lpo'n, woman's name (=on the whale).

Lax-lgu-sbd'il* place name (=on the. little — [?]).

LBxye'wun* man's name.

Lax-lgti-gald'ms, Rose Island (=on the little rose).

Laxax^-wd'se {Naaa; =Was at each end).

LegunVsh* man's name.

Le-g-a'amExsh (Nass), man's name (=lying on).

L.'i-tldm lax-da'u, woman's name (=sitting on the ice).

Ligi-yu'on, man's name.

Lu-mEkmVgum ts! Em-sait* {tslEm-sil), man's name (=rain under knee[?]).

Lu-tgi-na-baulhra* name of a channel.

Lu-na-gisEm g&d, man's name (=changing mind).

Lu-xsm&hs* woman's name.

Lagunus, man's name.

Lax (Clah?), slave's name.

Lgu-wd'lksgum n.'coxl, man's name (=prince of killer whales).

Lgum* (=Masset Igmn, butterfly), slave's name.

Lgu-dzak, man's name (=little nose).

APPENDIX IV— GLOSSARY

[N signifies Nass dialect; for asterisk (*) see Appendix III. Numbers refer to pages of this book.]

a, preposition 122, 168, 172, 173, 174
o wil, because 133
amu'lcsa, only 161
a dzE, if 173

(See also at, as, asf/a, gsga, gssga, deda, al, which are derivatives of a)
a, exclamation 556
a, a, a, ye, burden of song 142
ai-yu'tva hod hi, yea, ha-ha-ha-a, burden of song 294
aitk { = etk), to call by name 109
n'us, sand 217 {mss-a'us ocher)
dyEti, not 543

ayea a yea-ha ye ho yea, burden of song 265
ayea a yea-ha ye a ye, burden of song 265
ayiyi, burden of song 265

ayuu, shout uttered when salmon are seen jumping (see hayu, eyu) 202
awd', proximity 155, 161, 162, 172
db, father (said by girl) 490, 493, 495
am-, only 174, 217
dm, good, well 174

ama-wd'l, rich (=doing well) 174

ama-p!a's, handsome, pretty (=well grown) 148
ami, if 174, 281
amuksa, only, except 161
ada, and then 148, 149, passim
ada'ox, myth 565
aO(it, night 161, 174

txas-d'oth, all night 174
as, see a 155, 172, 213
asga, see a 149
asi, while 148, 173
asi'o, foot, 543

asi-iod'l-g'ad, a fabulous 1>ird 505
aPslc, to promise 155
and' J, to permit, to agree 281
an'd'yi, hand 148, 149
{dBp)anqa, my dear ones 264
agwi-, outside

agwi-lukt.'a'en, great grandchild 491
ats (N), water 563
ahs, water 174, to drink 504

ts.'Em-a'hs, inside of water 174, 503
al, but 162
aolhs, attendant 496
a'lgix, to epeak 148

967

968 TSIMSHIAN MYTHOLOGY [dth. ann. 31

dlx, brave, warrior 496

al, see a 158, 506

al, not, in interrogative sentences 158

ala-, in the dark 504

a'lga, not 158

e, exclamation 556

e?(?),71

id'o (generally nid'o), grandfather 490, 493, 495

td'iiw (?), 197

o, exclamation 133

oi, to throw 197

oyiyiyea haa yiyiyea ha yi yea a, harden oi song 133

ohi, exclamation 514, 557

uhuiaf (N), exclamation 563 ^

op, lest 174

61, bear

m,Bs-6'l, red bear 505
o'olis, great-grandfather 490, 493
ul (?), 350
ya, exclamation 350
ydo, to go (sing.) 122, 174

tgi-yd'ogat, the day goes down 122
y!dn, excrement 122
ydoJc, potlatch 511, 537
yfagai, however 174
yalala, exclamation 312
ye, burden of song 350
yei, fat 505.

ye'dl, a kind of grass (?) 240
yits, to strike, to chop 109
yiyiyea hayiyeaa, burden of song 133
yoob, ground 503

y.'dot, y.'o'ota, man 148, 149, 155, 162, 172, 213
wa-, without

a dETti wa-gih-gd'o , thathe would be without taking; i. e., that he would not take 155

■wa-dzagEtn gdd, without dead heart; i. e., not covetous 173

hlul-wa-di-hau' En, you are here and there without on your part saying; i. e., you
never say 161

wa-di-txas-d'oik, not the whole night 174

wa-d'ien, or wadi-ganai, people without relatives or known ancestors 496

wa-na'hs, without wife 281

wa-la'xsEn, without washing 174
wai (exclamation), well! 155
waiya, burden of song 109
waik, brother of man 490, 493, 495
wadi-, like 174
watlc, to come from 524
XL'dog, a monster 504
wan {<^wal-n), you do 174
tt'do^, kid of mountain goat 133
wagawd'x, jellyfish 505
wd£* (?)

glgum wax,* flying monster 504
wdl, to do 155, 168, 213

BOAS] APPENDIX IV GLOSSARY 969

wdlb, house 162, 168, 506

ha-lH-t!d'°vi wdlb, house with raised foundation 504

lu-tgu-wd'lh, those who live in a house 162

wd'lbBm tslBm-tld'", lake house 504

x-shl'ogBm wdlb, eagle house 504
wdlhs, nobleman of highest rank, prince, princess 161, 496

Igu-wd'lhs, pi. k.'abEwd'lhi, prince 496

sEl-wd'lhs, prince's companions 496
wi-, great (sing.)

im-sEm'd'gid, great chief 162, 496

wl-gal-ts!a'b, great town 265

wi-bEbu'o, to wait long 174
wEda (?), stem (?) 480
wusEn-, along 506
wund'i, food 503
wul, wil-, verbal noun 149, 161, 162, 197, 213, 265, 524, 563

uil-bd'lga gd'oq, raven spiead out 504

wil-mof dEmlk niEdt'ok, snow grizzly bear 504

wil-ml's, a sea monster 505

wul-do'g'ith, warrior 496

wul-na-t!d'l, company 488, 496

wil-nVsilth ha'yatsh, copper going up river 506

wil-ligi-sgE'rEl na'qi, where my hoof lay 133

O'ld-ivul-g-ig-H'mh" (N), people of warmth 563

wid-lo-d'd' (N), where he is in 563

wul-dz&x, camping-place 488
wila, wula, subordinating particle 162, 174, 213, 524
wula'ish, pi. wulwula'ish, relatives 488, 524
wuVam-, out of water

wuV am-yd'o , to go out of water 171
wild'ogu, to be done 217
wdms, devil's-club {Falsia horrida) 174
wo wu, exclamation 89
whoo, exclamation 557

wola ha, a wila ha, o o, wila ha haa, burden of song 350
ha, air

lax-ha', sky 505
ha-, means, instrument

hawd'l, arrow 504

ha-hida'k, bow 504, 506

ha-l!i-t!d'o, raised foundation (=means of sitting on) 504

ha-le-md'tk, means of sa\'ing, savior 545

ha-v'ild'gudu, my means of doing 217
haa, burden of song 133, 350
haa, exclamation 67
hai'was, south wind 122
haic, yes (a chief's word) 555
hau, exclamation 114

hau, hau, cry of woodpecker 635
hau, to say 161, 174
hauhau, a fabulous animal 102, 504
hauts, cormorant 503
ha'yatsk, a copijer plate 506
hawa'l, arrow 504

970 TSIMSHIAN MYTHOLOGY [bth. ann. 31

hap ka'bEhs- (?), 122
hama, exclamation Gl, 644

hammd' (N), exclamation 644
hadadha* flying children (?) (a crest) 505
hdos, dog 505

hd'osEm lax-ha', heavenly dog 505
has, fireweed 505
hasd'x, hasd'ga, to wish 155, 174
halsaE'rElt, snail 161
ha-ts!a'U, devilfish 503

hand'ox, woman 148, 149, 155, 162, 168, 173, 174, 281
hana'qs, purchase price for wife {ha-na'hs [?], means of marriage) 531
haguha*

sgan-hagu'ha, tree with moving raven on top 506
haxha'k.'ux (N), to close, to meet 56"
halai't, shaman 350, 562
halops* fin [?] 504
halha'l (N), spinning top 409
halda'wit (N), witch 563, 564
h£th, to stand 503, 504
hi-, to begin

hi-sE-t!d'o, to begin 524

hi-ga'od, to begin first 281

hi-k!a-da'ol d'°tgut, the night begins to vanish 161

hi-nd'h, to begm to lie down 172

hi-sa-ba', to begin to come to an end 281
hi, hi, hi, burden of song 90
hi, hi, hi, hi, exclamation 552, 557
hiyu wila ha, o o, ivila ha, burden of song 350
hil for al (?) 350
hdi'giga, like 174
hd'oplsl, evening 161
hdon, salmon 349

nExnd'gEm hdn, supernatural salmon 503
houstst,* exclamation 514
hu. ((ouo?"), to run away 504
h'c 'ts.'Ex, brook 174
bE, bE, bE (a noise) 852
bslha', abalone 504, 505
ban, belly 71, 148
bdl, to spread out 504
bid'h, star 505

blop, mother's brother (see nB-bi'op) 490, 493, 495
bl'oltsEl-, red sky 122, 505
bu<>, to wait 158
bit", number

sga-bii'o, a number 174
ptdx, exogamic group, clan 488, 524
plsdn, memorial column 536
p!ag, to grow

ama-p.'a's, handsome (=well grown) 148

su-p!a's, young (=recently grown) 148, 149, 155, 162, 172
p!axs, leggings 505
m-, mE-, thou (transitive subject) 173, 174

BOAS] APPENDIX IV GLOSSARY 971

niEdl'oh, grizzly bear 505

mEdi'ogEm tslEin-a'hs, grizzly bear in water 503
m.Es-, red

mEs-a'us, red sand (i. e., ocher) 217

mEs-6'l, red bear 192, 505

rriEsa pla'xs, red leggings 505

msn'on, copper 505
raEsxa'l, chest

mEsxa'lEin hElha', abalone chest 505
inExme'x, grouse 506

ma (niE 642) (N 7nax 642), receptaclain which the sun was kept 61, 642
maigesiru (?), perhaps from mfa'ga, to catch fish 265
md'dEm, snow

wil md'dEmtk rriEdi'oh, snow grizzly bear 504
raada' (N), hoop game 409
ma'ti, mountain sheep 505
matsd'n (N), guessing-game 409
vian-, up 543
man, to be left over 544
magdzxgan* (?), "grease of precipice" 506
mdksh, to wash 174
mag, to put down one object 281
md'xi, rainbow 505
maxlE-, through, over

maxlE-hpi'olEm x-sht'oh, over ten eagles 503
mal, to tell 349

ma'lEsk, historical tale 565
me'eq, duck 635
mid'n , master 496
miyu gutmk, song of thrush 91, 696

"""?(?)

wd'sEni Tnig, rainstorm

lu-mEhnV gum tstEin-so'oi, rainstorm under knee 122
miga (N migd'), raven's imitation of song of thiush 92
miok, brown-headed duck 506
mi'ksU, weasel 503, 505
mlolg, to dance

gam-nu'olg, to play 148
msla-, each

mEla-klE'rEl, one to each 281
hmdmx, to smile 149
mdtk, pi. lE-md'tk, to save 545
mdlks, crabappfe 240

k-lgu-sgan-md'lks, place of little crabapple trees 365, 389
mAhmlriEm (?) 199
dEp, plural 264

dsp-nd'oi, mothers 492

dep-nEgwd'od, fathers 492

dEp-n-id'ot, grandfathers 495
dsn, future 148, 155, 158, 173, 174, 197, 240, 265, 350
dsda. preposition (see a) 148, 161

da then; also preposition (see a) 149, 156, 161, 168, 174, 213, 281
daol, to leave

hl-k !u-da' ol-a'oik , the night begins to go 161

972 TSIMSHIAN MYTHOLOGY [eth. ann. 31

daml (?) 281
damxC.) 217
ddmil

da'milda (from dam, to touch) 148
dasx, squirrel 504
dadzU* green seaweed 505
dag, platform of house 506
di-, on his part, also 149, 158, 162, 281
die

gan-na'xsEin di, ladder of revolving slabs 505

di{l), and 174, 524
ddl, helmet 504, 505
diimk (?), 213
t'in, the one who 133, 543
tgi-, down

Igi-yd'osat, it goes do-ftai, west (?) 122

tgi-ne'", to look down 543
tgu-. around 162

n-tgu-le'lhEhsk, whirlpool 503

lu-tgu-wd'lb, those in the house 162
txa-, all, entire

txa-gd'th,* whale's body (?) 503

txa-gwa-n!d'oxs, fins all over 505

IxanH, all 168

txan.'i lu-lgu-wd'lb, all in the house 162

txan!i-gd', everything 174
txad', children of mother's brother 490, 493, 495
txa'o, halibut 503
txamd'n, your body 174
txas-, along, through

txas-a'tk, the whole night 174
txal-, against

Ixal-gd', to go to, against 174
tlEm-ga'us, head 504
t!do, to be, to sit 168

ha-l.'i-t.'d'm wdlp, house on raised foundation (=on sitting house) 504

wul-na-t!do{ (p\. u'ul-na-t!Ell!a'la 524), company 488, 496
I'do, lake 350

wd'lhEm ts/Em-t.'d'o, lake house 504
n-t.'M (?), 240
t.'al, to put on 217
tH'obsn, sea lion 504, 505
t!d, to sweep 543
sEm-, very 148, 155, 162, 168, 496

SEtn-ama-p.'a'sEm, very handsome 148

sEtn-n-lahd'sEt, he was much afraid 168

SEm-g-a'd, a nobleman 496

sEmg-ig-a'd (=the real people), pi. to sEvi'd'g-id, chief 496

SEin-g-ad wul-na-t!d'ol, chief company 496

SBin-g-idEm hd'nax, chieftainesses 496

SEtn-g-i'ok* (?), woodpeeker 503, 504
sEm'd'g-id, chief 162, 543
SE-nlaVdulcs, sign 168, 500
sEn (?■), 265 ■

BOAS] APPENDIX IV GLOSSARY 973

3eI-, ail-, together

sila-nd'k, to lie together 156

sil-nd'l, to lie together 155, 158, 281

sil-hahalaid, shaman companions 350

SBl-wd'tks, attendants, prince's companions 496

sila-gam-ml'olh, to play together 148
sa- to make

daoEm sa-hakda'k* "platform of bow" 506

sE-mi-hd'n, twins (making plentiful) 545

sa-k.'E'rEl, made one (?) 240

sa-qagd'od, to pity 213
sa-, off

sa-oi, to throw off 197

sa-hnlcurs, to kick off 133

sa-go'lik, scalp 505
sa-, suddenly

sa-sis'a'xsit, she laughed suddenly 148

sa-sit-ya'ksa, to turn suddenly into something 148
sdo, day 174, 281

na-sd<>nt, your days 174
sail, knee (?) 122
sa'me-, bear 504
sdk-, to pull 543
saksk, clean

sBsa'ksgum sdo, clean, clear day 122
sa-dzihaa,* name of a position near chief 571
sagait-, together 264
sdk (N), olachen 563
sl'op.'En, to love 155, 162
Sep, bone 264

sil-ya'ksa, to turn into (compare siti-yd'wx, to reciprocate) 148
sis'a'x-s, to laugh 148

sig-idEmna'x, pi. sig'idem hd'nax, chieftainesa 496
si-

ts.'Em-sio-t.'d'o, in new lake 350
SU-, new

su-p!a'os, young (=newly grown) 148, 149, 155, 162, 173, 213

su-nia'ksEm, young (pi.) 168

su-sga'ii, new mat 281
svfint, summer 503
spE-, spa-, dwelling-place 480

spE-dd/sx, squirrel den 504
CT)icK«s (N), hoop game 409
std, side 133

nE-stdks, side 172
sts.'dl, beaver 503
sgE'r, to lie 133
skVk, (a bird)

x-skl'ok, eagle (=eating skiok) 503
sga-, across

sga-bii'o, a number 174

sga-na'k, a long time 174

sga-nl'os, mountain 122, 133
sgan, a particular tree

sgan-hagu'ha* tree (with moving raven?) 506

974 TSIMSHIAN MYTHOLOGY [eth. axx. 31

sleos, man's sister's child 491, 493, 495

izE, uncertainty of statement 71, 172, 173, 174, 197

dzapk, crest 500, 524

dzal:, dead 173

dzngEm gd'd, covetous (=dead heart) 173
dzaxl (see ls!al), 122
dziob, to disappear 174
dzeodz, grandmother 490, 493, 495
dzox, ashamed 506

dziis, -woman's brother's wife, husband's sister 490, 493, 495
ts!al, face 217

ts!dnt, thy face 543
tmli'!), 350
tiiap, this way I 97
tsidan, raven's word for arrow 96
ts.'Bm-, inside of something 174

ts.'Em-ai, ancestor 492

ts.'Em-a'ht, inside of water 174, 503

ts!Em-l!d'o, inside of lake 504

tslBm-si<>-t!d°, in new lake 350

ts.'Ein-hu'ots.'EX, in brook 174

ts.'Em-saiot, knee? 122

U.'Em-gtvVet, in (?) 168

qfala-ts/Em-hu'ts/ Egat , brook 174
ts.'BlBm-, into 350
ts.'aMs, inside of sea (?) 506
ts!ap, tribe 265, 488

gal-ts.'ap, town 265
tsiagdxld (?) crystal nose 504
tshiwan, top 122
s.'uob, tail 504
n-, I, transitive subject 158

n-sl'op.'Ent, I love you 155

aln dBm gan-gdhi, shall I not take thee 158
n(E)-, prefix in terms of relationship

n-id'ot, grandfather 495

nE-hl'op, mother's brother 490, 493

uE-gwd'od, father 174, 490, 493, 495

nE-ht/a, father's sister (said by girl) 490, 493, 495
n{B)-, possessive prefix

TiE-g'a'dEsgE K-sia'n, people of Skeena 487
, n-lu'lgEin sBin-gVoTc, nest of woodpecker (?) 504

n-sEnlai'duhs, its sign 168

na-mod'ot, his proximity 155

na-hsl'wut, its bark 174
n-, locative

na-std' sga-nl'sda, side of mountain 133

nE-std''k's, side 172

n-tgu-l^lbEhslc, whirlpool 503

n-lgaqa* spring in heaven 505

n-£'a?it(?),240

na-wiisEn-dz6x, where one is ashamed to walk to the rear 506

vml-na-t!d'l (pi. na-t!Eh!a'l 524), company 488, 496

na-iml-nd'k, where one lies do^vTi 149

na gogd'ot nidoxl, when killer whales join 505

na-nExno'x^ (?), 350

BOAS] APPENDIX IV — GLOSSARY 975

iiE'rEn, thou 161, 217

■iiExnd'x, supernatural 174, 349, 503, 505, 543, 544, 562

nai, mother of girl 490, 493, 495

nahe'ngan* "long-uosed g^ant grizzly bear" 505

nagagash (?), 503

nah, long 168

naks, husband, wife 240, 281, 490, 493, 495; to marry 173

naoq, hoof 133, 504

n!aox, fin 503, 505

ntas, ladder 505

n.'doxl, killer whale 505

ndlk, breath 543

nin.'V, that 149, 155, 524

n.'i'at, he, she, it, that 155, 172, 213, 217

nl, to see, to look 149, 174

(nis)

sgdni's, mountain 122, 133
nl'siltk, to go up river (?) 506
ni'skat, to mock 217

neskwSI-suOnt, summer -without care 503
nd, mother 158, 490, 492, 493, 495

ndn, thy mother 158
ndk, to lie down 149, 155, 156, 158, 161, 162, 172, 281
ndat.'dl (?), 349
nlaiduks, sign

sE-nlai'duks, she made sign (i. e., was menstruant) 168

n-sE-nlai'duks, her sign (i. e., menstruation) 168
g'a'wun, now 155, 158, 161, 172
g'am, a kind of wood 384
g-amk, sun, moon, hot 168, 174, 505
g-ad, person 155, 161, 487, 496
g'aks, calm 543
gd'lks, to feel 161
gibE'rElk, monster crawfish 503
g'iba'u, tebo', wolf 504
g'id, people 480 (see tribal names)
g'idi-, fast, right there 281

g'ldi-q!6'dz, to cut oft deaths 535
g'it, g'it, g'it g'insa-a-a-a', bird's cry 635
gisox, 75

gisguuts gut ginsai 309
gion, to give food 172, 544
gik, again, also 155, 161, 162, 174, 524
gik •

gigum wax* "flying monster" 504

SEm-gi'ok, woodpecker? 504
g-ill'olgEt, outside, behind the house 168
gild', don't 173, 174

gilhak (?), perhaps error for g'llEks-, backward 122
gA'ba,' to eat something 174, 544
gdo, to take 155, 158, 281

' The order ot the sounds g, k, k/, g, q, q!, is uncertain, since they are not clearly distinguished in
Mr. Tate's orthography.

976 TSIMSHIAN MYTHOLOGY [eth. ann. 31

go, to join 505 .

gu, that 240

gu'p.'El, two roimd objects 174, 281

gumilc, 91

gus-, blanket, garment 265, 503, 504, 505

gus-mi'ksil, weasel garment 503

gus-na'oq, hoof garment 504
gund'da, behold ! 265
gun-, towards '

gun-gd', to go near 158
gounsW (?), 266
gonl, a ball game 409
gukgulam (.?), 173
gul-hauts (?), 265

guldana, a magic arrow 313, 315, 504
gwd", poor 174
pro

txa-gwa-n.'doxs, fins all over 505
gwa'a, this 543
gxoai, this 168

gwaod, father (see nsgwa'd) 490, 493, 495
gwalh, cold 122
gwa'riEks, spring of water 122
gufioi, this 155, 168, 217
ga-, plural

ga-ts.'uwa'n, top 122

ga-riEga'th, parents 492

ga-xhESEm-laxla' xl, 265

ga-liblVbEm lax-ha' , thunder 505
gauda* sts.'dl, beaver's dam, den 504
gaus, head, hair

t.'Em-ga'us, head 504
hpiPl, ten round objects 174, 281, 503
kudak, to shoot 504

ha-kiida'k, bow 504
kt.'d, father's sister (said by girl) 490, 493, 495

(see nB-kl!a')
hs-, extreme

ks-gdg, first 174
hsEr, to go out 168
ksa-ga-sgant , new mats 283
ksa-, out

ksa-luOu'al-gioa'nEks, drops of a spring of water 122

ksa-n-lgaqa ,* spring of water in hea\en 506

ksi-ldtkl, appeared outside (?) 265
ksi'wut (?), bark 174
ksiolk, lizard 505

ksdt (perhaps kmot), fall of year 122
ktsd°ks, canoe boards 505
htlaxs, to kick 133
klgEr, children 491 , 493
klE'rEl, one round object 240, 281

BOAS] ' APPENDIX IV — GLOSSARY 977

h!a-, extreme, only 161

kla-sEm'd'gid, head chief 496

k.'a-sila-gam-nu'olk, only to play 148

hi-k.'a-da'ol d'otk, very beginning of night 161
klabs-, small (pi.)

k/abe-iod'lks, princes 496
k.'d'i, me 161, 217

h.'dtks, woman's sister's husband, man's brother's wife 490, 493, 495
k.'dl, one person 149
k.'dl, year 174
k.'ul-, about

k!ul-lu-k!d'U she was in there alone 149

k.'ul-wa-dl-hau'En, without your saying 161
ga'odi, finished (=after) 155
gap-, really, must 174
gam-, useless

gam-nagagask,* tree gnawed by beaver 503

gam-ml'olk, to play 148

gam-gd'd, to pity 543
gamd'ts, starfish 504, 505
gasgd's, crane 504
gan-, therefore, reason 155

gan-lu-gaxl, therefore it was lost 265
gan, and 281 , 524
gan, tree

gauEm kts.'Em-a'us, tree of sand place 505
gan-tsal, ancestors to the sixth generation 492
gana'u, frog 504
gam-, always 174
ganld'q, morning 122
gakstatnd'o, behold ! 149
gdog, raven 71, 504, 506
gaxl, to be lost, open? 265

gaxlgo'dEt (?), 240
gal-, empty

tvi-gal-ts.'ap, great town 265

gal-su-p.'d'os (?), immarried youth (?) 173
galgaUza'sEm (?), 197
galk, helmet, headdress 503, 505, 506
galksi-, through

galksi-wu'ot , running away through 504
gd, to go to 158, 161, 281

txal-gd', to go towards 174

Gilhak-gd'sk (perhaps GilEka-gd'sk), going back 122
gd, what

txani-gd, everything 174

ks-gd'g, first 174
gdod,' heart, mind 173

dzagsmgdod, covetous (=dead heart) 172

sa-qa-gd'od, he took pity 213
gogngo' (N), voice of cormorant 679
goi'dEksk, to come 162
go'lik, scalp 505

50633°— 31 ETH— 16 62

978 TSIMSHIAN MYTHOLOGY [bth. ann. 31

gunaxhaa, 67
'qal- (see gal-), 487, 488
qidluogAn* rotten fern 176
■q.'d'id, hat 504

q.'d'idEm g'iha'u, wolf's hat 504

q!d'idEm n-lgaqa, spring-of-heaven hat 505
g/aj/e'or, bullhead 505
q.'d'u-utse, olachen oil 506
qlaedsk g'ad, forked man 505
q.'dots, cane 503
q!ala-, up river

q.'aln-lldm, swimming up river 349

q.'ala-rs.'Em-hii'Cs.'Egat , brook 174
qlald'n, man'? sister's husband, husband's brother 217, 490, 493, 495
q!6dz, to cut 535
X-, to eat

x-sk'a'msEm, hawk (=eating aka'msEm) 503

x-sM'ok, eagle (=eating skiok) 503

xs-ipayd' Eks , to smoke 543
xdol, a fabulous animal 120
xbESEm-, 265
zbl-, partly

xH'ya gd'bEmeo, part of our food 543

xhl-stsldl-mEdVok, partly beaver, partly grizzly bear 503
xsan, guessing-game (with set of sticks) 409
xsd, canoe 505

xsdm mEsl'on, copper canoe 505
xtsend'au* caterpillar 506
xdzilaga'sEm (?), 197
xgdot* four-tailed halibut 503
ikoi, remote ancestor 492
lEjia'l, guessing-game 409
lEp-, self (subject) 281
Ishla'xs, various 524
lEklaga'd, people of noble birth 496
la-, unlucky

la-wild'ok, to happen in an unfavorable manner 174

la-he' tk, to have bad luck 174
lawa', exclamation 67, 450, 546
lawe'l, behold (?) 563
lagadUC?), 483

lagwa-qld'wutse' , burning olachen oil 506
lagax-, on both sides

lagax-v'd'os, on each side, wdos (a monster) 504
lax-, surface, top

lax-yc'dl, place of knife-grass (?) 240

lax-ha', sky (from ha, air) 350, 505, 524
laxs, to bathe 174

wa-la'xs, without bathing 174, 281
laxla'xl

ga-xbEssm-laxla'xl (?), 265
Idlk, to lie down (pi.) 149, 102
Hi-, on

ha-l!i-t!d'm wdlb, house on raised foundation 504

BOAS] APPENDIX IV GLOSSARY 979

Ubd's (pi. of bds), to be afraid IGS
(libll'b), thunder

ga-l'MVbEin loa-ha', thunder 505
'Vfilsx, to count 174
ligi-

ligi-an'o'n, to beckon 149

Ugi-hand'ox, any woman 155

ligi-wd'll, to do something 168

ligi-sgE'r, it lies somewhere 133

ligl-lEp-wila's, he himself does something 281

ligi-lEpkVb, to attain 174

ligi-dl'l, turning head (?) 505
l^lbsksh, to turn

n-tgu-le'lbEksh, whirlpool 503
lid, to swim 349

q!ala-lld, to swim up river 349
Idb, stone 503
lu-, in

lu-wd'l, to do inside 168

hi-ma'ksk, to wai^h in (water) 174

lu-t.'do, to be in 16S

lu-t.'a'mxsgut, slaves 531

gan-lu-ga.rl, because it is lost 265

k!ul-hi-k.'d'l, alone inside 149

lu-tgu-wd'lb, those in the house 162

lu-wuts!e'on, mouse inside 506

lu-niEhni'gum-tslE in-salt, rain under knee 122

lu-k!md'm, to give marriage present 532
luowal, to drip 122

IsmhlV, sister of man, brother of woman 490, 493, 495
lEk'dn,* calm 505
tEkld'ok,* glittering 503
Isr, underneath 543
la, when 155, 161, 162, 174, 350
lab (?)

lEpld'b, to attain 174
lams, parents-in-law, rhildren-in-law 490, 493, 495
laxs, claw 504
let! (N), ball game 409
llqwi-yo'ob, bmning ground 503
Ido, to slide

Idni g'ad, sliding people 503
Idtk

ksi-ld'tk, 265
lukt!a'e-n, grandparent, grandchild 491, 493, 495
Igauk, woman's sister 490, 493, 495
(igaqa*)

ksa-n-lgaqa, spring of water in heaven 505
Igu-, small

Igu-yd'oks, noble 496
Igu-wd'lks, prince 161, 496
Igiiolk, child (sing.) 491, 493

APPENDIX V— INDEX TO REFERENCES

In the following pages ia given a list of all the references used in our comparative
study. The material is arranged in the order in which it appears in the books cited,
while following a brief description of each incident cited is given the page of the
present work on which it is discussed. In those cases in which the incident has only
been mentioned, the reference to the present work is given in parentheses. Since
many stories and their discussions extend over several pages both of the original and
of the present work, the first pages of the longer tales and of the discussions are gen-
erally referred to, while most of the briefer incidents are referred to the particular
pages on which they occur. The list of references is preceded by a list of the tribes
whose folk-tales have been cited .

List of Tribes

Achomawi.

Ainu.

Apache.

Apache (Jicarilla).

Apache (Mescalero).

Arapaho.

Assiniboin.

Athapascan (northern).

Bellabella.

Bellacoola.

Biloxi.

Caddo.

Carrier.

Chehalis.

Cherokee.

Chilcotin.

Chinook.

Chippewa i=Ojibwa).

Chippewayan.

Chukchee.

Comox.

Coos.

Cora.

Cowichan.

Crow.

Dakota.

Eskimo.

Fox.

Fraser Delta.

Gold.

Haida.

Haida (Kaigani).

Haida (Masset).

Haida (Skidegate).

Hare (Athapascan).

Hitchiti.

Hopi.

Kathlamet.

Kickapoo.

Klamath.

Kodiak.

Koryak.

Kutenai.

Kwakiutl.

Lillooet.

LkungEn.

Loucheux.

Maidu.

Malecite.

Micmac.

Nanaimo.

Nass.

Natchez.

Navaho.

Newettee.

Nez Perc^.

Nisqually.

Nootka.

Okanagon.

Oaage.

Pawnee.

Penobscot .

Pentlatch.

Ponca.

Puget Sound.

Puyalhip.

Quilleyute.

Quinault.

Rivers Inlet.

Seshelt.

980

BOAS] APPENDIX V INDEX TO EEFEEENCES 981

Shoshoni. Tsirashian.

Shuswap. Uta'mqt.

Squamish. Ute.

Tahltan. Wasco.

Takelma. Wichita.

Ten'a. Wishram.

Thompson. Yana.

Tillamook. Yuchi.

Tlingit. Variovi3 tribes of Old World.

Ts'.EtsIa'ut.

List of References

GENERAL

Boas, Franz. Tsimshian Texts, New Series. Publications of the American Ethno~
logical Society, ill. 1912. Cited Ts 1 (=Boas 13).
pp. 71-83. Asdi-wa'l. The meeting on the ice, 792; 793.
p. 73. Helpful beings, 750; 758.

pp. 83-87. Asdi-wa'l pursues the magic bear, 760; 794.
p. 89. Men who marry supernatural beings, 759.

Test tale: Father-in-law tries to kill his son-in-law, 794; 797; 815.
Test tale: Youth is sent to hunt on tlie mountains, 803; 815.
p. 91. Feast of the Mountain Goats, 738; 739; 803.
p. 97. The closing cave, 798; 815.
p. 101. Test tale: The falling tree, 800; 815.
p. 103. Heat test, 806; 807; 815.
p. 109. Asdi-wa'l's return from heaven, 760; 817.
p. 111. Test of man's faithfulness, 780; 817.
p. 113. Father revives husband of his daughter, 780; 817.
p. 115. Asdi-wa'l's marriages, 817.

p. 121. Asdi-wa'l marries among the G'it-qxa'la, 817; 818.
pp. 125-129, The sea-lion rock, 818.
pp. 129-131. Visit to the house of the Sea Lion.s, 819.
p. 131. The invisible arrow, 819; 820.
pp. 133-135. Sea Lions send visitor home, 822.
p. 137. Killer whales made of wood, 822; 823.
p. 143. Asdi-wa'l goes back to Skeena River, 825.
p. 147. Girl is taken away by the Bears, 752; 753; 836; 838.
p. 151. Mouse Woman as adviser, 752; 753.
p. 153. Wet wood gives good fire, 837.
p. 155. Woman escapes from the Grizzly Bears, 755; 838.
p. 157. Woman marries lake-being, 838-840.
p. 159. Self-moving canoe, 832.

p. 171. Woman carried away by Killer Whales, 840-845.
p. 175. Meeting with bUnd women, 593, No. 24.
p. 177. The wood-splitting slave, 843-845.
p. 189. Raven invites the monsters, 718.
p. 193. Gau'6. The fiiithless woman, 847-850.
p. 199. Gau'6. Helpful animals, 750; 758.
p. 209. Heavenly children revenge their ancestors, 850-854.
p. 227. Beaver and Porcupine, 724-726.
p. 237. Story of Porcupine, 724.
p. 243. The Deluge, 641; 727.

982 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Boas, Franz. TsimsMan Texts. Bulletin 27 of the Bureau of American Ethnoloqv
Cited N (=Boas 7).
p. 7. Introduction to Raven myth, 634; 635; 639; 781.
p. 10. Origin of daylight, 641-645.
p. 14. Raven puts his cap on a rock (575, No. 122).
p. 15. Origin of turning of tides, 649; 652.

Raven causes Nass River to turn back, 572, No. 60.

Raven threatens to let out the daylight, 649.
p. 16. Txa'msEm and Logobola', 666; 721.
p. 17. Water flows at roots of trees, 651; 653.

p. 18. Logobola' and Raven have a shooting-match, 580, No. 211; 721.
p. 21. Origin of daylight, 641-645.
p. 23. Raven threatens to let out the daylight, 649.
p. 25. Raven obtains fresh water, 651.
p. 27. Origin of the olachen, 653; 654.

Raven obtains fresh water, 651; 652.
p. 30. Crows or gulls are blackened, 677.
p. 31. Origin of fire, 660; 661.
p. 32. Raven and the Salmon Woman, 66S; 671.

Origin of the olachen, 653; 654.
p. 34. Crows or gulls are blackened, 677.
p. 35. Olachen is stolen. 676.
p. 36. Origin of Ught, 641; 642.

Raven is made voracious, 636; 637; 639.
p. 37. Origin of the bullhead, 685.

p. 38. Raven believes that he has found a beautiful blanket, 580, No. 212; 722.
p. 39. Raven meets a slave who disobeys him, 689; 690.
p. 40. Slave eats food offered to Raven, 690.

Raven kills his slave, 691.
p. 42. Raven steals blubber from children, 686.
p. 43. Raven and Cormorant, 678; 679.
p. 44. Raven steals club (580, No. 213).
p. 46. The host lets oil drip out of his hands, 695.
p. 48. Birds produce salmon eggs by striking the ankle, 696.
p. 49. Birds produce food by their song, 696.
p. 50. Fishermen break off Txa'msEm's jaw, 684.
p. 52. Raven catches the steelhead salmon, 674; 675.
p. 54. The Stump eats the salmon, 675.
p. 56. Raven kills Grizzly Bear, 680-682.
p. 58. Raven kills Little Pitch, 683.
p. 60. Raven visits the town of the air, 702; 703.
p. 63. Raven kills Deer with a hammer, 703.
p. 64. Raven is caught in the smoke hole, 677.
p. 67. The Stump eats the salmon, 675.
p. 68. Raven enslaves the Stump (580, No. 214).
p. 69. Raven calls the salmon (577, No. 167).
p. 70. Porpoise Woman acta as listener, 577, No. 167; 687.

Raven mistakes moss for a beautiful blanket, 580, No. 212; 722.
p. 72. Stone and Elderberry Bush, 663.
p. 73. Beaver and Porcupine, 724-726.
p. 83. The Wolves and the Deer, 863.
p. 86. The stars, 863.
p. 88. Chain of arrows, 864; 866.

BOAS] APPENDIX V INDEX TO REFERENCES 983

Boas, Franz. Tsimshian Texts — Continued,
p. 89. Figures carved of various kinds of wood, 824.
p. 90. The swelling slave, 843; 845.
p. 93. Chain of arrows, 864; 867.

p. 94. How a feather carried the people up into the sky, 734-736.
p. 96. The magical origin of children of the survivor, 734; 735.
p. 102. The children on the drifting log, 831.
p. 104. Person consisting of one side of body only, 831.

The wliirlpool at the end of the world, 831. .
p. 106. The self-mo^dng canoe, 831.
p. 108. The sea-lion rock, 822.
p. 109. Sea lions carved of wood, 822; 824.
p. 111. War between the dwarfs and the birds, 867.
p. 116. Man acquires supernatural strength, 729; 730.
p. 117. Wren kills the Bear, 718; 719; 868. .
p. 121. Boy uses grandmother's vulva for bait, 585, No. 18; 868.
p. 122. Ts'ak" takes revenge on Wolves, 869.
p. 123. The invisible arrow, 820.

p. 126. Ts'ak" marries supernatural being, 759; 761, 869.
p. 129. Mouse Woman as adviser, 752.
p. 130. Test tale: Father-in-law tries to kill his son-in-law, 797.

The snapping door, 797; 815.

The spine seat 799; 815.
p. 131. Heat test, 806; 807; 815.
p. 133. Wedge test, 801; 815.

p. 134. Test tale: Youth pushed into whirlpool, 804; 815.
p. 137. Deserted child as introduction to a story, 784; 869.
p. 139. Magic sling, 855.
p. 150. Putting on skin of an animal, 869.
p. 169. Child who feeds eagles is deserted, 785-787.
p. 179. Deserted child sends bird with food to relatives, 788.
p. 182. Gift of food is discovered when child chokes, 788-790.
p. 184. Return of tribe, 790.
p. 188. She Who Has A Labret On One Side, 870.
p. 196. An awkward man is made beautiful, 870.
p. 200. The man who married the Bear, 742; 743; 759.
p. 211. Squirrel girl takes away a man, 762; 870.
p. 221. Gau'6. The faithless woman, 847-850.
p. 222. Heavenly children revenge their ancestors, 850-855.
p. 225. Asi-hwi'l. The meeting on the ice, 792; 793.
p. 226. Tiny but powerful dogs, 742; 793.
p. 227. Asi-hwi'l pursues the magic bear, 793; 794.
p. 228. Asi-hwi'l's return from heaven, 817.

Asi-hwi'l marries among the Tsimshian, 817; 818.

The sea-lion rock, 818.
p. 229. Visit to the house of the Sea Lions, 819.

The invisible arrow, 820.

Sea Lions send visitor home, 822.

Killer whales made of wood, 822; 823.

Girl elopes with the chief of the Grouse, 751; 757; 758.
p. 231. TsEgu'ksk", 870.
p. 233. Shaman revives in form of owl, 871.

Magical origin of children, 734; 730.

984 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Boas, Franz. Tsimshian Texts— Concluded,
p. 234. Grindstone eats berries and becomes a mountain, 737.

Boys meet a witch, 737.

Boys meet a mountain that obstructs their way, 738.

Magical origin of children, 734-736.
p. 235. Spirit of sleep, 871.

Swanton, John E. Tlingit Myths and Texts. BulJetin 39 of the Bureau of American
Ethnology. Washington, 1909. Cited Tl (=Swanton 5).
p. 3. Introduction to Raven myth, 621; 622; 639.

Origin of daylight, 641-643; 645.
p. 4. Raven obtains fresh water, 651.

Raven is caught in the smoke hole, 652; 677.
Origin of rivers, 651; 652.
p. 5. Raven threatens to let out the daylight, 649.
Origin of animals, 649.
Raven steals blubber from children, 686.
Raven catches salmon, 674; 675.
Raven sends the birds to get leaves, 675.
Painting of birds, 677.
Food steaming in oven stolen, 676.
p. 6. Origin of colors of birds, 664.

Raven kills Grizzly Bear, 680; 681; 682.
Bear slits the backs of his hands, 695; 696.
p. 7. Raven and Cormorant, 678.
p. 8. Fishermen break off Raven's jaw, 684; 685.

Raven steals deer fat (578, No. 172).
p. 9. Raven calls animals to be his companions, 580, No. 200; 851.
Raven kills Deer, 691; 704.
Origin of the tides, 656; 657.
p. 10. Raven thinks nature mourns with him, 577, No. 164.

Raven is lost in fog made by Petrel, 666.
p. 11. Origin of fire, 660; 662.

Raven obtains fish by means of a magical staff, 577, No. 160; 655.
p. 12. Raven kills killer whales by putting canes into their necks, 578, No. 173
671; 674; 762.
Raven set adrift, 720.
Whale swallows Raven, 687; 688.
p. 13. Raven steals the whale, 688.

Origin of a dangerous place at sea (575, No. 117).
Origin of the olachen, 653; 654.
p. 14. Raven's gizzard is torn out, 706.

Raven marries the daughter of Fog Over The Salmon, 668.
p. 15. Raven's magical club kills seals (578, No. 174).
Nass River (575, No. 118).

Raven transforms men into stones (575, No. 119).
Raven cheats the Ground Hogs (578, No. 175); 729.
p. 16. Raven tries to make privates of females, of bark and leaves, 575, No. 124.
Raven invites the monsters, 718.
Raven finds a support for the world, 572, No. 52.
p. 17. After Deluge people transformed into stones, 575, No. 120.
Raven and Eagle gather red and black cod, 692.
Raven set adrift, 720.
Wren kills the Bear, 718; 719.
Raven is made voracious, 636; 637.

BOAS] APPENDIX V INDEX TO REFERENCES 985

Swanton, John K. Tlingit Mj-ths pad Texts — Continued.

p. 18. Origixi of death, 663.

Raven uproots dangerous animals (572, No. 61).

In olden times roots grew ah-eady cooked in the ground, 574, No. 84.

Devilfish is made tough (573, No. 74).

Origin of algas (575, No. 123).

Origia of pupils of eyes (576, No. 131).

Origin of the bullhead, 685; 686.
p. 19. Raven's blanket becomes a plant (574, No. 85).

A basket becomes a stone (574, No. 90).

Raven tries to obtain water (572, No. 53).

Raven places women at head of creek (572, No. 54).

Raven makes Bear afraid of Porcupine (573, No. 75).

Raven makes West Wind (572, No. 58).

A practice to gain strength in paddling (576, No. 135).

Raven is grandchild of Mouse (574, No. 83).

Adventure with North Wind, 572, No. 59; 733.

Raven makes the Indian tribes (576, No. 132).
p. 20. Origin of the dog (573, No. 77), 728; 729.

Raven causes "fat on the sea" to sink (580, No. 204).

Origin of wild celery (574, No. 86).

Raven and Tree call each other names (580, No. 203).

Raven transforms a clam (573, No. 76).

Raven uses beaver's leg as support for the world, 572, No. 52; 731; 732.

Raven transforms whale and canoe into stone (575, No. 121).

Raven names places, 574, No. 98.
p. 22. Half-person, 831.

The stolen harpoon, 606, No. 67; 608.
p. 25. Killer whales made of wood, 822, 823.
p. 26. Woman carried away by the Killer Whales, 840; 843; 845.

The wood-splitting slave, 843; 844.
pp. 28-30. The Land Otter, 862.
p. 38. Woman marries the Halibut, 748; 752; 753.

The offended animal, 749; 757.
p. 39. Brother of woman cuts off Halibut's head, 756.
p. 41. Feather carries people up into the sky, 734.
p. 42. Woman swallows root-sap and becomes pregnant, 734-736; 738.

Canoe-maker kills people by knocking out thwart, 738.
p. 43. The protracted local winter, 829; 830.

Beaver and Porcupine, 724-726.
p. 49. The man who married the Bear, 742-744.
p. 50. The sea-lion rock, 818; 819.
p. 51. Man visits the sea-spirit, 846.
p. 53. Woman marries the Frog (=T1 236; M 554), 748; 752; 753.

The offended animal, 749; 757.

Woman taken away by the Frogs is rescued by her people, 756.
p. 55. Man marries the Brant Ducks, 762.
p. 56. War among birds, 867.

p. 58. Hunter is taken into house by the Mountain Sheep, 738; 739.
p. 80. Introduction to Raven myth, 621-623.
p. 81. Introduction to Raven myth, 623.

Origin of daylight, 641-643.

Origin of death, 663.

Raven arranges life after death, 572, No. 55.

986 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Swanton, John R. Tlingit Myths and Texts— Continued.
p. 82. Raven tale: Woman ^dsits the Ghost country (581).
Origin of daylight, 641-643.
Raven threatens to let out the daylight, 649.
p. 83. Origin of animals, G50.

Raven obtains fresh water, 651.
Origin of fii-e, 660; 662.
p. 84. Raven as culture-hero (576, No. 133).

The houses of the Fish people (580, No. 205).
Fishermen break off Raven's jaw, 684.
p. 85. Raven catches the king salmon, 674.

Raven takes birds for his servants, 677.
Raven institutes war (576, No. 134).

Raven meets Grouse and Sea Lion and instructs the birds (573, No. 78).
p. 86. Raven instructs Land Otter (573, No. 79).
p. 87. Land Otter, 862.
p. 89. Adventure with North Wind, 572, No. 59.

Miscellaneous incidents of Raven tale (576, No. 136).
Heat test (580, No. 206); 806; 807.
Raven instructs the Chilkat (576, No. 137 ).
Raven teaches use of tobacco (576, No. 138).
Story of a cannibal (581).
p. 91. ^^^lale swallows Raven, 687; 688.

Raven steals the whale, 688.
p. 92. Raven steals blubber from children, 686.
Raven visits the Ghost town, 702; 703.
Raven and the Cannibal (573, No. 80).
Origin of mosquitoes (573, No. 81).
p. 93. Raven spears the house of Fishes, 655.
p. 94. Fire Drill's son (581).

p. 95. Arrows with points made of fireweed pods, 742.
p. 99. Dog children (581); 640.
p. 101. Half-person, 831.

Boy enters skin of salmon, 870.
p. 103. Closing passage, 798.

Sinews of the tomtit, 655.
Sinews of the wren, 656.
The head of the sea monster, 783.
p. 104. The blind hunter, 825; 827.
p. 106. Origin of Pleiades (572, No. 56).

p. 107. Fishermen transformed into constellations (572, No. 57).
Raven kills the seals, 706.
Raven kills Deer, 691; 704.
Origin of the seasons, 728; 729.
p. 108. Raven and the Salmon Woman, 668-671.

Woman marries an old man and is taken by the Ducks (578, No. 176).
p. 113. Girl transformed into a fox is recognized by her ornaments, 777.
p. 114. Raven transforms himself into a woman, 692; 693.

p. 116. Raven kills killer whales by putting canes into their necks, 578. No. 173;
671; 674; 762.
Raven and Fish Hawk (578, No. 177).
p. 117. Raven and the industrious bird (578, No. 178).

Raven marries among the Goose people, 578, No. 179.
Institution of feast customs (576, No. 1.39).

BOAS] APPENDIX V INDEX TO REPEBENCES 987

Swanton, John R. Tlingit Myths and Texts — Continued,
p. 118. Raven's feasting-house (574, No. 89).
p. 119. Raven and Nas-CA'ki-yel, 621-624; 639.

Test tale: Jealous husband, 796; 797.

Test tale; The falling tree, 800.

Wedge test, 801.

Raven is subjected to heat test, 800; 807.
p. 120. Test tale: Flood, 810.

Origin of the tides, 656; 657.

Raven and Nas-cA'ki-yel, 624; 625.
p. 121. Raven and CAql^k!" gather fish, 692.

Raven set adrift, 720.
p. 122. The Wolf arrow (581); 857; 858.
p. 124. Animals praise their abilities (581).
p. 125. Heavenly children revenge their ancestors, 850-854.
p. 126. Gii-I is taken away by the Bear (581); 748-750; 757; 836-838.

Mouse Woman as adviser, 752.
p. 127. Wet wood gives good fire, 837.

Old woman as ad\iser, 752.

Woman marries lake- being, 838-840.
p. 130. Woman marries Devilfish (581); 748-750; 752; 758.
p. 131. Woman abducted by a Devilfish returns, 757.
p. 132. Girl mprries a wealthy man who is apparently poor (581); 758.
p. 133. Origin of eecret societies (581).

p. 134. Men become shamans by sleeping among driftwood (581).
p. 135. Origin of sea-birds (574, No. 82).

Raven helps a man to win in gambling (581).
p. 139. Raven learns a dance from the Grouse (581).
p. 142. Men are transformed into land-otters and ducks (581).
p. 144. Death predicted (581); 834.
p. 145. Child carried away by Man With A Burning Hand (581).

Man acquires supernatural strength (581); 729; 730.
p. 147. The sea-lion rock, 818; 819.
p. 149. Visit to the house of the Sea Lions, 819.

The invisible arrow, 820.
p. 150. Sea Lions send visitor home, 822; 823.

The monster de-\-ilfish (581 ).
p. 151. Origin of the Woodworm crest (581).
p. 152. Shaman called by the Land Otters (581).
p. 153. The inATsible arrow, 820.
p. 166. Man dons the skin ot a sea monster, 870.
p. 170. Chief invites sea monsters, 718.
p. 173. The child of the lake woman, 746.
p. 175. The woman taken away by the Snail, 747-750; 752; 757.

Bird made of wood, 822; 824.

Woman is rescued from the Snails, 755.
p. 177. Child originates from a felon, 734; 735.
p. 178. Test tale: The dangerous animals, 804; 805.
p. 181. The hunter and his wooden wife, 744; 746.
pp. 187-188. Land Otter, 862.
p. 192. A quill carries the people up into the sky, 734.

Woman swallows root-sap and becomes pregnant, 734-736.
p. 193. Woman swallows root-sap and becomes pregnant, 735.

Contest with rock, 738.

988 TSIMSHIAN MYTHOLOGY [etth. ann. 31

Swanton, John E. Tlingit Myths and Texts— Continued,
p. 194. Supernatural birth of Mucus child, 730.

Man acquires supernatural strength, 729; 730.
p. 198. The jealous uncle, 640; 795; 796.
p. 199. Test tale: The dangerous devilfish, 804.
p. 200. Test tale: Closing clam, 805.
p. 201. Revenge of the animals, 810.

Test tale: Uncle throws youth doTra from a tree, 803.

Youth is set adrift on a board, 792; 810.
p. 202. The man who is sent adrift marries, 796.
p. 203. The man deserted on the seal rock, 818; 819.
p. 204. Man taken to the Eagle's house, 734.

Man marries the Eagle, 762.

A person enters the skin of an eagle, 870.
p. 206. Man marries the Brant Ducks, 762.
p. 209. Boy is taken up to the sky, 863.

Arrow-chain, 864.

A person enters the skin of an eagle, 870.
p. 210. Arrow-chain, 867.
p. 211. Magic flight, 867.
p. 214. Origin of mosquitoes, 741.
p. 215. Woman carried away by the Killer 'WTiales, 840-843; 845.

The wood-splitting slave, 843-845.
p. 219. The east and north winds, 732; 733.
p. 220. Beaver and Porcupine, 724-726.
p. 222. Girls who marry Mountain Dweller, 758.
p. 228. The man who married the Bear, 742-744.
p. 229. Man marries the Eagle, 762; 796.
p. 230. Man deserted on an island, 818; 819; 822.

Killer whales made of wood, 822; 823.
p. 232. The man who married a Frog (=Kai 260; M 557), 759; 761.
p. 236. Woman lives with a Frog (=T1 53, M 554), 748; 752; 753; 756; 757.
p. 237. The girl who married the l!al!, 748-750; 752; 754; 757.
p. 238. Spruce Tree marries a girl, 748; 751; 752; 754; 758.
p. 239. The girl who married a Fire Spirit, 748-750; 752; 753; 756; 757.
p. 243. The rejected lover, 759; 760; 767; 768.
p. 244. Men who marry supernatural women, 759; 760; 779; 780.
p. 245. Plume test for faithfulness of husband, 780.

Woman pretends to die. 781.
p. 247. The woman that married a Half Head, 748-750; 752; 754; 757.
p. 252. Girl is taken away by the Bear, 748-750; 757; 835; 836.

Mouse Woman as adviser, 752.
p. 253. Wet wood gives good fire, 837.

Mouse Woman as adviser, 752.
p. 254. Woman marries lake-being, 838.

Cannibal woman is thro^vn down on a Tsimshian town, 839.
p. 255. Self-moving canoe. 832.
p. 256. Plume test of faithfulness of husband. 780.
p. 262. A deserted boy is helped. A whale kills the people, 785.
p. 264. Gift of food is discovered when a child chokes, 788-790.
p. 265. The deserted boy, 790.
p. 266. The deserted boy, 791.
p. 280. Girls who marry Mountain Dweller, 758.

BOAS] APPENDIX V INDEX TO KEFERENCES 989

Swanton, Jobn K. Tlingit Myths and Texts — Concluded,
p. 289. Man acquirea supernatural strength, 729; 730.
p. 292. Children of a lake woman pluck out eyes, 746.
p. 295. Heavenly children revenge their ancestors, 850.
p. 301. The boy who is taken away by the Salmon, 770; 772.
p. 302. Boy's journey to the Salmon village, 772.

Fish eggs in Salmon village are dung, 773.
p. 303. The return of the salmon, 775.
p. 306. Boy who has assumed the form of a salmon is caught by his father, 776.

Boy is recognized by means of his copper necklace, 776.
p. 311. The boy who is taken away by the Salmon, 770; 772.
p. 312. The Salmon village, 773.
p. 313. Fish eggs in Salmon village are dung, 773.

Dancing herring spawn on face, 774.

Revived children. 698; 773.
p. 314. The return of the salmon, 775.

The moving horizon, 798.
p. 315. Boy in the form of a salmon is speared by his father, 776.
p. 316. Son is recognized by means of his copper necklace, 776.
p. 359. Self-moving canoe, 832.
p. 368. Spirit of wealth, 746.

Krause, Aurel. Die Tlinkit-Indianer. Jena, 1885. Cited Tl 4.
p. 254. Introduction to Raven myth, 621-625.

Test tale: Man kills the ten sons of his sister, 796; 797.
p. 256. Test tale: Chief tries to cut the neck of his nephew with a saw, 799.

Test tale: Glass falls down from tree, 800.

Wedge test, 801.
p. 257. Test tale: The dangerous devilfish, 804; 805.

Test tale: Raven is thrown overboard, 804.

Revenge of the animals, 810.

Test tale: Flood, 810.
p. 259. Raven obtains fresh water, 651; 652.
p. 260. Raven and Kanuk, 666.

Raven obtains fresh water, 651.
p. 261. Raven is caught in the smoke hole, 652; 677.

Origin of daylight, 641-643.
p. 263. Raven threatens to let out the daylight, 649.

Origin of animals, 650.

Origin of fire, 660; 662.

Origin of the olachen, 653; 654.
p. 264. Raven catches the steelhead salmon, 674; 675.
p. 265. Raven blackens the crows, 675-677.

Raven kills Pitch, 683.

RavenkillsGrizzly Bear, 680; 681; 682.
p. 266. Raven and Cormorant, 678.
p. 268. The supporter of the world, 731; 732.
p. 271. Girl is taken away by the Bear, 836; 837.
p. 272. Land Otter, 862.
p. 275. (Ta) Woman carried away by Killer Whale, 840-843.

(Ts) The blind Ducks, 593, No. 24.
p. 277. (Ts) The wood-splitting slave, 843-845.
p. 288. Land Otter, 862.

990 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Swanton, John K, Contributions to the Ethnology of the Haida. Publications of I

the Jesup North Pacific Expedition, \. 1905. Cited 8 (=Swanton 2). ■

p. 12. Man acquires supernatural strength, 729.

p. 14. "The one below," "chief above," Christian concepts, 030. J

p. 30. Half-person, 831. |

p. 74. Introduction to Raven myth, 625; 626; 633.
p. 75. After Deluge Haida ancestors were seated on reefs, 630.

Raven made voracious, 639.
p. 94. Story of DjI'gwa, 832; 833.
p. 233. Raven marries Sea Gull, 577, Nos. 163-166.
p. 234. Porpoise Woman acts as listener, 687.

Raven is killed, 710.
p. 235. Raven and Eagle, 666.

Raven obtains fresh water, 651; 652.
p. 236. Origin of the salmon, 653; 655.

Origin of death, 663; 664.

Raven marries among the Goose people, and is deserted by them (575,
No. 112); 578, No. 179.

Raven kills Beaver (.577, No. 108).
p. 237. Raven takes a girl to be his sister, 576, No. 146.

Digging-stick transformed into stone, 575, No. 107.

Killer whale transformed into stone (575, No. 113).

Raven's house-timbers are transformed into stones, 574, No. 104.

Origin of a harbor (575, No. 114).

Raven's sister transformed into stone (575, No. 115).

Origin of cripples (576, No. 128).
p. 238. Raven makes hermaphrodites (570, No. 129).

Origin of a sea-plant (573, No. 71).

Origin of death, 663; 664.

Origin of daylight, 641; 646.

Fishermen break off Raven's jaw, 684; 685.

Transformation of a woman into an owl, 826.

Grizzly Bear and Beaver, 723; 724.
p. 240. The invisible shaman, 778.
p. 243. The boy who is taken away by the Salmon, 770; 772.

Salmon eggs in Salmon ^•ilIage are dung, 773.

Revived children, 698; 773.
p. 244. Dancing herrings spawn on the face of a boy, 774.

The return of the salmon, 775.
p. 245. Salmon Boy is caught by his mother, 776.

Boy is recognized by his copper neck-ring, 776.
p. 249. A person enters the skin of a brown eagle, 870.
p. 250. Man acquires supernatural strength, 729; 730.
p. 251. Land Otter, 862.
p. 253. Land Otter, 862.

Death predicated, 834.
p. 254. Land Otter (=Ts 166), 747-749; 751-753; 755; 758; 862.

p. 255. Wet wood gives good fire, 837. ,

p. 260. Woman who marries Devilfish (=M 500, Tl 232), 74S, 751; 752; 756; 757;

759; 761.
p. 261. Children originate from mucus, 734; 735.
p. 263. Blind man maltreated recovers eyesight, 825; 826.

Woman pretends to die, 781.
p. 265. Winter hunters and the mosquito, 740; 741.

BOAS] APPENDIX V INDEX TO REFERENCES 991

Swanton, John B. Haida Texts — Masset Dialect. Publications of the Jesup North
PiKific Expedition, x, part ii. 1908. Cited M (=Swantoii 3).
p. 293. Introduction to Raven mytli, 625.

Raven creates land (581, No. 219), 630.

Raven obtains fresh water, 651; 652.

Raven makes a house for himself and lives alone, 581, No. 220.
p. 294. Whale swallows Raven, 687; 688.

Raven tries to start an everlasting fire (572, No. 51).
p. 295. In olden times roots grew already cooked in the ground, 574, No. 84.

Raven's house-timbers are transformed into stones, 574, No. 104.

Raven splits a rock (574, No. 105).
p. 296. Raven is thrown into the sea (581, No. 218~); 625; 629.

Raven transforms waves into mountains (574, No. 106).

Slave eats food offered to Raven, 690.
p. 297. Raven kills his slave, 691.'
p. 298. Raven steals blubber from children, 686.

Raven catches the salmon, 674-676.
p. 299. The Stump eats the salmon, 675; 677.

Shrew's inexhaustible food-supply (577, No. 156).
p. 300. Heron makes a canoe (579, No. 198).

Raven and Cormorant, 678; 679.
p. 301. Raven deserts Master Fisherman on a lonely island, 710.
p. 303. Origin of the tides, 656; 6.57.

Raven and the Salmon Woman, 668; 671.
p. 304. Raven burns a girl's groins, 707; 708.

Raven builds a house and is adopted (581, No. 221); 626.

Raven crawls into a child's skin at Rose Spit, 579, No. 191.
p. 305. Raven creates the four northern coast tribes, 573, No. 62.
p. 306. Raven is made voracious, 636; 637.

Raven is turned out of the house of QSfig*, 581, No. 222; 626.

Raven steals salmon eggs, 705.
p. 307. ^Vhy shellfish are poisonous (580, No. 199).
p. 308. Raven flies up into the sky (581, No. 223); 625; 626.

Origin of daylight, 641-644.
p. 310. Raven threatens to let out the daylight, 649; 650.
p. 311. Raven breaks up moon and puts it in the sky, 651.

Raven kills Grizzly Bear, 680-682.
p. 312. Raven visits the Shadows, 702.
p. 313. Raven makes ear-ornaments (576, No. 144).

Raven marries Mink (576, No. 145); 577, No. 157.
p. 314. Raven makes Butterfly his servant, 689; 690.

Slave eats food offered to Raven, 690.

Raven takes a girl to be his sister, 576, No. 146.
p. 315. Digging-stick transfonned into stone, 575, No. 107.

Butterfly eats roots dug by Raven's sister (577, No. 158).

Origin of fire, 660, 662.
p. 316. Raven's feast (581, No. 224), 718.

Animals called praise their abilities, 580, No. 200; 851.
p. 317. Why sea eggs are eaten (576, No. 147).
p. 318. Raven transforms herrings into human beings (575, No. 108).

Raven obtains fresh water, 651; 652.

Raven marries an inland Indian (575, No. 109).
p. 319. Origin of death, 663; 664.

Raven throws away two arms of the devilfish (573, No. 68).

992 TSIMSHIAN MYTHOLOGY [bth. ann. 31

Swanton, John R. Haida Texts— Masset Dialect — Continued,
p. 320. Raven's sister turned into atone (577, No. ]59).

Raven kills fish by throwing stick at them, 577, No. 160; 655; 656.
p. 321. Raven makes Masset Inlet (575, No. 110).

Raven is pelted with sea eggs, 686.
p. 322. Raven turns into a woman, 692; 693.

Raven spears West Wind (574, No. 87).
p. 323. The host lets oil drip out of his hands, 695; 696.

Raven establishes the Tsimshian clans (576, No. 149).
p. 324. People originate from a clamshell, 572, No. 49; 631; 633.

The cawing of crows predicts sunshine (573, No. 69).
p. 325. Why woodpeckers live in trees (573, No. 70).

Raven makes a passage through a promontory (575, No. 111).

Raven makes a lake (676, No. 150).
p. 326. Origin of the olachen, 653; 655.

WTiy canoes capsize (576, No. 148).

Raven makes a sandbar (575, No. 112).
p. 327. Raven calls Butterfly out to sea (577, No. 161).

Raven steals provisions (577, No. 162).
p. 328. Raven's slave disobeys him, 689.

Slave eats food offered to Raven, 690.

Raven kills Mallard Duck (577, No. 153).
p. 329. Raven threatens to let out the daylight, 649; 650.

Raven makes a water-hole with his bill, 574, No. 100.

Raven creates a slave who disobeys him, 689; 690.
p. 330. Raven and the Salmon Woman, 668-670.
p. 332. Raven fights against the birds (581, No. 225).

Raven steals salmon eggs, 705.
p. 333. Raven turns himself into a woman, 692; 693.
p. 335. Raven ^^sits the Shadows, 702; 703.
p. 336. Raven kills Deer with a hammer, 703.

Sea Lion is killed by Raven, 577, No. 152; 578, No. 173; 762.
p. 337. Raven kills Little Pitch, 683.
p. 338. Raven is recognized by his tail, 692; 693.

Fishermen break off Raven's jaw, 684; 685.
p. 340. Raven \-isite the Shadows, 702; 703.
p. 341. Raven turns into a woman, 692; 693.
p. 347. Man kills Steelhead Salmon, 674; 675.
p. 348. The salmon is stolen, 676; 677.
p. 349. Vagina dentata, 773; 809.
p. 350. Heat test, 806; 807.

p. 353. Blind man maltreated recovers eyesight, 825-827.
p. 361. Cormorant gives olachen to people, 827.
p. 364. Qiiig" invites the Ocean people, 718.
p. 365. Man acquires supernatural strength, 729; 730.
p. 366. Person dons the skin of a fish, 870.
p. 370. Hunters find themselves in a deep pit, 861.
p. 376. Story of Laguadji'na, 640.
p. 378. The sinews of \vren, 655; 656.
p. 380. The sea monster that overturns an island, 783.
p. 385. The sea-lion rock, 818; 819.
p. 388. Sea Lions send visitor home, 822.
pp. 388-390. Killer whales made of wood, 822; 823.
p. 392. War on Giant Devilfish, 739.

EOAsl APPENDIX V INDEX TO EEFEEENCES • 993

Swanton, John R. Haida Texts — Maaset Dialect — Continued.

p. o96. The fuur great cliiels oi the winds, 732; 733.

p. 405. Miraculous birth, 734; 735.

p. 408. Being with dorsal column like that of a chiton, 734.

p. 415. Child who feeds eagles is deserted, 785.

p. 417. The boy who acts as shaman, 869.

p. 419. The invisible arrow, 820.

Raven makes West Wind, 572, No. 58.
p. 421. The closing cave, 798.

Heat test, 806; 808.

The wood-splitting slave, 843; 844.
p. 422. Man hidden in fagot is carried into house, 844.

Test tale: Burning bark, 806; 807.
p. 423. Test tale: Youth sent to kill an eagle, 805.
p. 424. Woman dips her feather into water to see whether her husband is faithful^

780.
p. 426. The sleep power, 871.
p. 433. The stupid monster, 762; 763.
p. 446. Deer and Beaver, 724; 726.
p. 448. Land Otter, 862.
p. 450. Woman is taken up to the sky, 863; 864.

Figure made of wood, 822; 824; 867.
p. 460. The prince who was deserted. Deserted boy finds food at a cedar, 785; 787.
p. 466. The helpful Skunk Cabbage, 820.

p. 472. Gift of food is discovered when a child cries for fat, 788; 789.
p. 473. People return to deserted prince, 791.

p. 488. By removal of blood from a person's eye his sight is improved, 825.
p. 495. Woman carried away by the Killer Whales, 840-843.
p. 498. Meeting with blind women, 593, No. 24.

The wood-splitting slave, 843-845.
p. 500. Girl is taken away by the Bear, 743-750; 836-838.
p. 501. Wet wood gives good fire, 837.
p. 505. Woman marries lake-being, 838; 839.
p. 508. Grizzly mames a girl, 748; 751; 752; 750; 757.
p. 513. Boy set adrift, 734; 810.

Eagles are pulled under water by whale, 734.
p. 514. Hero dons skin of an eagle, 870.
p. 517. Land Otter, 862.

p. 518. Bears make war on human beings, 761; 762; 859.
p. 522. Stockades built against animals, 859.
p. 523, 536. Land Otter, 862.
p. 545. Land Otter, 862.

p. 554. Man takes a girl to the^rog town (=T1 53, 236), 748; 749; 751; 7-56; 757.
p. 557. The man who married a Frog, 759; 761.

p. 560. Woman who marries Devilfish (=Kai 260), 748; 751; 752; 756; 757.
p. 565. The invisible shaman, 778.
p. 589. Birds produce food by their song, 696.
p. 601. Land Otter, 862.

p. 614. A person enters the skin of a sea monster, 869; 870.
p. 624. A person enters the skin of a sea monster, 869; 870.
p. 625. The woman who married the dead man (=T1 247), 748; 749; 751; 752; 754;

757.
p. 6;50. Protracted local winter, 829; 830.
50633°— 31 ETH— 16 63

994 TSIMSHIAN MYTHOLOGY [etu.axn.3J

Swanton, John K. Haida Texts — Masset Dialect — Concluded,
p. 640. How a feather carried people into the sky, 734.
p. 642. The tree-spirit, 736.

Magical origin of cliildren, 734.
p. 644. The hunters taken down to the house of the sea-spirit, 846.
p. 649. By the removal of blood from a person's eyes his sight is improved, 825.
p. 653. Land Otter, 862.

p. 654. The princess who rejected her cousin, 767; 769.
p. 657. Man dons sea-lion skin, 870.

p. 677. People maltreat blind chief. Gulls restore his eyesight, 829.
p. 679. Sea Gull removes blood from a blind man's eyes, 825.
p. 692. Copper salmon, 857.
p. 701. The copper salmon, 857.
p. 705. Deserted boy helps a heron, 787.

p. 714. Deserted youth marries girl that has been kind to him, 791.
p. 728. Heavenly children revenge their ancestors, 847; 850-855.
p. 732. The children of the chief in heaven receive gifts, 853.

Swanton, John R. Haida Texts. Bulletin 29 of the Bureau of American Ethnology.
Washington, 1905. Cited Sk (=Swanton 1).
p. 7. The boy who is taken away by the Salmon, 770; 772.

Boy's journey to the Salmon village, 772.
p. 8. Fish eggs are dung, 773.

Revived children, 698; 773.
p. 9. Man looks into house when people are dancing, and his head becomes full of

herring eggs, 774.
p. 11. The return of the salmon, 775.

Sahnon shout ''E'yo! " 675; 775.
p. 12. Salmon youth is caught by his mother, 776.

Youth is recognized by means of his copper necklace, 776.
p. 26. Deserted child as introduction to a story, 784.
p. 32. Master Carpenter and Southeast Wind, 660.

Canoe made of various kinds of wood, 822; 824.
p. 36. Hunters find themselves on a steep mountain, 861.
p. 44. Beaver and Porcupine, 724-726.
p. 64. Land Otter, 862.

The in-sasible arrow, 820.
p. 70. Faithless woman pretends to die, 781.
p. 74. Raven's jaw is torn off, 685.
p. 78. Arrow-chain, 864.

A woman enters the skin of a surf scoter, 870.
p. 110. Introduction to Raven myth, 625; 630; 633.

Raven crawls into a child's skin, 579, No.T.91.
p. 111. Plucking Out Eyes, 746; 747.
p. 112. AVhy the Tsimshian are industrious, 575, No. 125.

Origin of witchcraft among the Ninstints, 576, No. 127.
Raven catches the Steelhead Salmon, 674; 675.
Raven blackens the crows, 675; 676.
p. 113. Raven removes Beaver's lake to the country of man, 572, No. 50.

Raven blackens crows, 677.
p. 115. Raven meets an ancestress of the Haida (579, No. 197).

Raven is unable to see on account of a blood-clot in his eye (577, No. 155),

825.
Raven obtains fresh water, 651; 652.

BOAS] APPENDIX V INDEX TO REFERENCES 995

Swanton, John R. Haida Texts — Continued.
p. 116. Origin of daylight, 641-644.
p. 117. Raven and Cormorant, 678; 680.

Origin of the olachen, 653-655.

Raven tears out a hair from Fern Woman's armpit (579, No. 19.3).

Raven threatens to let out the daylight, 649; 650.
p. 118. Origin of the seasons, 728; 729.

Raven breaks up moon and puts it in the sky, 651.

Raven walks over the water (574, No. 103).

Raven crawls into a child's skin, 579, No. 191.

Introduction to Raven mj'th, 625; 626.
p. 122. Raven creates the four northern coast tribes, 573, No. 62.
p. 123. Raven obtains food for a feast (579, No. 194).

Raven is made voracious, 636; 637.
p. 124. Mj-th-telling contest (579, No. 195).
p. 125. Fishermen hreak off Owl's jaw, 684; 685.

Raven scares people, 688; 689.
p. 126. Raven spears (the privates) for his sister, 575, No. 124.

Raven and Cloud AVoman, 668-670.

Raven steals salmon eggs, 705. '
p. 127. Raven burns Siwa's's legs, 707; 708.

Magical origin of children, 734.

Raven's son vanishes, 708; 709.

Cedar-bark roofing transformed into stone (574, No. 93).

Raven is pelted with sea eggs, 686.

Porpoise interprets Raven's speech, 686.

Raven makes nostrils for birds, 664.
p. 128. Origin of colors of birds, 664.

Raven makes water muddy (574, No. 88).

Raven and the Crab, 579, No. 190; 721.

Origin of the tides, 656; 657.

Raven and Eagle gather red and black cod, 692.
p. 129. Bluejay's head pulled long (573, No. 66); 6-58.

War on the South Wind, 658.

Halibut placed in front of doorway, 659.

Raven steals blubber from children, 686.
p. 130. Origin of flicker (573, No. 67).

Raven deserts Master Fisherman on a lonely island, 710; 711.
p. 131. Whale swallows Raven, 687; 688.

Raven steals the whale, 688.

Raven marries Hair-Seal Woman, 702.

Raven travels with Eagle, 689; 690.
p. 132. Raven turns into a woman, 692; 693.

Raven transforms excrement into man (579, No. 192); 693.

Birds produce salmon eggs by striking the ankle, 696.
p. 1.33. The host lets oil drip out of his hands, 695.

Sea Lion becomes Raven's brother-in-law, 577, No. 152; 704.

Raven kills Sea Lion, 680; 683.
p. 134. Raven and Cormorant, 678; 679.

Why ravens do not eat sea-anemone (577, No. 154).

Raven visits the Shadows, 702; 703.

Raven gathers herring spawn on hemlock branches, 774.

996 TSIMSHIAN MYTHOLOGY [eth. ANN. 31

S wanton, Jobn R. Haida Texts — Continued,
p. 135. Raven gathers herring spawn on hemlock branches, 576, No. 14.3; 774.

Origin of fire, 660; 661.

Raven replaces beak of owl by nose of devilfish, 573, No. 65.

Raven kills Eagle, 691.
p. 136. Skinshifter, 606.

Raven and the basket-weaver (579, No. 196).

Raven pulls off the arm of a chief, 719.
p. 137. He obtains by fraud good looks (575, No. 126), 651.

Origin of white rocks (574, No. 92).
p. 138. Raven names places (574, No. 98).

Short incidents of Raven tale, 574, Nos. 91, 94-101.

Introduction to Raven myth (Masset), 625-629.
p. 141. Raven creates the four northern coast tribes (Masset), 573, No. 62.

Raven is made voracious (Masset), 636; 637.
p. 142. Arrow-chain (Massetj, 864.

Adventure of the singing women (Masset j, 628.
p. 143. Plucking Out Eyes (Masset), 746; 747.

War on the South Wind (Masset), 658-660.

Raven deserts Master Fisherman on a lonely island (Masset), 710; 711.
p. 145. Whale swallows Raven (Masset), 687; 688.

Raven steals the whale (Masset), 688; 689.

Raven removes Beaver's lake to the country of man (Masset), 572, No. 50.
p. 146. Origin of a point of land (Masset) (574, No. 102).

p. 151. Man in hair-seal canoe marries girl who refuses all suitors, 748; 749; 761.
p. 160. Skin-shifter, 606.
p. 166. The faithless woman, 847-850.
p. 167. Heavenly children revenge their ancestors, 850-854.
p. 172. (Note 32.) The disbehever, or "the one without ears," 783.
pp. 173,174. Deserted boy, 785-787.
p. 176. The invisible arrow, 820.

p. 182. Deserted cliikl sends bird with food to his relatives, 788; 790.
p. 183. Gift of food is discovered when a child chokes, 788; 789.

People return to deserted prince, 790; 791.
p. 184. The man who married the Bear, 742-744.
p. 186. The man who married the Bear, 742-744.
p. 190. Man acquires supernatural strength, 729; 730.

Stone Ribs, 572, No. 52; 731.
p. 191. Am'ala' and duck grease, 731.
p. 192. Sinews of the wren are strong, 655; 656.
p. 194. Man becomes the supporter of the world, 572, No. 52; 731.
p. 196. A person enters the skin of a halibut, 870.

A person enters a child's skin, 579, No. 191.
p. 201. The faithless woman, 847; 849.

p. 220. Test tale: Father-in-law tries to kill his son-in-law, 797.
p. 221. Test of swallowing red-hot stones, 682; 809.

Test tale: Poisonous food, 809.
p. 223. Woman dips her feather into water to see whether her husband is faithful,

780.
p. 227. Deserted child as introduction to a story, 784.

Magic birth, 734; 735.
p. 240. Te.st tale: Father-in-law tries to kill his son-in-law, 797.

Burning-food test, 809.

Test tale: Tree closes over woodchopper, 800.

BOASl APPENDIX V INDEX TO REFERENCES 997

Swanton, John R. Haida Texts — Continued,
p. 241. Test tale: The dangerous devilfi.sh, 804; 805.

Test tale: Youth is sent to kill a sea lion, a seal, and an eagle, 805.
p. 243. Test tale: The dangerous clam, 805.

Heat test, 806; 807.
p. 244. Self-moving canoe, 832.
p. 245. Woman carried away by the Killer WTiales, 840-843.

The wood-splitting slave, 843-845.
p. 246. Slaves of Killer Whale assist visitor, 844.
p. 252. Story of Laguadji'na, 640.
p. 255. Sinews of wren are strong, 655; 656.
p. 256. The head of the sea monster is cut off, 783.

Fast canoe, 832.
p. 258. The four great chiefs of the winds, 732; 733.

Boys kill a sorcerer who catches breath of visitors, 737.
p. 259. North puts his brothers-in-law on a tree, 861.

Man marries Ground-Hog Woman, 762.
p. 260. Man in form of marmot is recognized by means of his ornaments, 777.

Woman marries Devilfish, 758.
p. 264. Man marries a bird, 761.
p. 266. A person enters the skin of a mouse, 870.
p. 267. Half-person, 831.

The stolen harpoon, 606, No. 67; 608.

The wood-splitting slave, 843; 845.
p. 269. Land Otter, 862.
p. 271. Man is set adrift, 734; 810.
p. 272. Eagle carries people to sky, 734.

Eagles are carried under water, 734.
• p. 273. Boy set adrift (Masset), 734; 810.

p. 274. Eagles pulled under water (Masset), 734.

p. 275. Men hanging one to another are carried out to sea (Masset), 734.

p. 277. Test tale: Jealous uncle, 640; 792; 795; 796. •

Wedge test, 801.

Youth is set adrift, 792.

Test tale: Uncle pushes boy down precipice, 803.
p. 278. Test tale; Uncle pushes youth into fire, 806.

Test tale: Youth is thrown into a cockle, 805.

Youth is set adrift in a box, 792; 810.
p. 279. A person dons an eagle skin, 870.
p. 282. The sea-lion rock, 818.

Visit to the house of the Sea I/ions, 819.
p. 283. Sea Lions send visitor home, 822.

A person enters the skin of a sea monster, 869; 870.

Killer whales made of wood, 822; 823.
p. 288. Deserted child as introduction to a story, 784.
p. 289. Slave hides food for his child, 788; 789.

People return to deserted prince, 791.
p. 292. The man who married the daughter of the Devilfish chief, 759; 761.
p. 294. The invisible shaman, 778.
p. 311. SAqaiyii'i as protector of a shaman, 709.
p. 316. Story of Dji'gwa (Masset), 832.

Death predicted, 833.
p. 320. Raven finds a clam containing people, 572, No. 49; 633.
p. 327. Death predicted, 834.

998 TSIMSHIAN MYTHOLOGY [eth. a.nx. 31

Swanton, John E. Haida Texts— Concluded,
p. 328. Stupid monster, 762; 763.

p. 329. Fugiti^■e sits on tree. His reflection on water is mistaken for fugitive him-
self. 741 .
p. 330. How a feather carried the people up into the sky, 734-736.

Magical origin of children of the survivor, 734; 735.
p. 331. Local snowfall, 738; 829; 830.

Boys meet a raccoon, 736.
p. 332. Boys meet a witch, 737.

Boys reach a big thing which falls on them, 738.

Boys meet a small dog and try to jump over it, 738.

Edge of sky, 737; 798.
p. 336. Girl is taken away by the Bear, 748-750; 836-838.

Wet wood gives good fire, 837.
p. 337. Woman marries lake-being, 838-840.
p. 338. Woman carried away by Killer ^^^lales, 840-843.

Meeting with blind women, 593.
p. 339. The wood-splitting slave, 843-845.
p. 341. The faithless woman, 847-850.

p. 342. Heavenly children revenge their ancestors, 850-855.
p. 346. Copper shot down from mountain, 855; 856.
p. 348. Slaughter-lover, 781; 782.

Child originates from the thigh, 734; 735.
p. 349. Fire issuing from a copper neck-ring and copper bow kills people, 781; 783.
p. 352. Woman pretends to die, 781.
p. 354. The rejected lover, 767; 769.

Arrow-chain, 864.

Raven made beautiful, 670.
p. 356. Boy who feeds the eagles is deserted, 785-787.
p. 357. Gift of food is discovered when child chokes, 788; 789.

People return to deserted prince, 790.
p. a62. Order misunderstood, 825.

Song Sparrow kills the Bear, 718; 719.

Boy uses grandmother's vulva for bait, 585, No. 18.
p. 363. Song Sparrow kills the Bear, 718; 719.

Deans, James. Tales from the Totems of the Hidery. Archives of the International
Folh-Lore Association, n. Chic^o, 1899. Cited 6.
p. 25. (Hai) Origin of the earth, 630.

(Hai) Origin of daylight, 641-644.

(Cow) Origin of daylight, 646; 647.
p. 26. (Ts) Origin of daylight, 644.
p. 27. (Hai) Raven threatens to let out the daylight. 649.

(Hai) Origin of daylight, 644.

(Tl) Raven obtains fresh water, 651.
p. 28. (Tl) Raven is caught in the smoke hole, 677.

(Hai) Raven removes Beaver's lake to country of man, 572, No. 50.
p. 29. (Ts) Origin of the olachen, 653.

p. 30. (Hai) People originate from a clamshell, 572, No. 49; 633.
p. 31. (Hai) Origin of fire, 660; 662.

(Tl) Raven and the Salmon Woman, 668; 671.
p. 32. (Tl) The Deluge and origin of man (573, JCo. 63").

(Hai) The island of women (573, No. 64).
p. 33. (Hai) Raven creates the four northern coast tribes, 573, No. 62.

60.

66.

71.

73.

BOA.S] APPENDIX V INDEX TO EEFEEEXCES 999

Deans, James. Talea from the Totems of the Hidery — Cojicluded.
p. 34. ( Hai) Raven twists Eagle's beak, 573, No. 65.
p. 35. (Hai) The eagles are pulled under water, 73^.
p. 37. (Ts) The rejected lover, 767; 769.

(Hai) Man dons skin of sea monster, 870.

(Ts) Keel-coonuc, 846; 847.

(Hai) Woman carried away by the Killer AATiales, 840-845.

(Hai) Meeting with blind women, 593; 842.

(Hai) Wood-splitting slave, 843; 844.
p. 81. (Ts) The boy who is taken away by the Salmon, 770, 776.

(Ts) Boy is recognized by means of his copper bracelet, 776.

Dawson 1 (see Bibliography). Cited Hai Dawson 1.
p. 149 B. Introduction to Raven legend, 625.

Raven finds a clam containing people, 572, No. 49; 633.
p. 150 B. Raven obtains fresh water, 651; 652.

Origin of fire, 663.
p. 151 B. Raven threatens to let out the daylight, 641; 649.

Origin of the olachen, 653; 654.
p. 152 B. Whale swallows Raven, 687.

Boas, Franz. The Mythology of the Bella Coola Indians. Publications of the Jesup
North Pacific Expedition, i, pp. 2.5-127. Leiden, E. J. Brill, 1898. Cited BC
(=BoaB 15).
p. 45. The arrogant and the modest hunters, 716; 717.
p. 62. Origin of fire, 660; 662.
p. 63. Origin of daylight, 641; 646.
p. 69. Mink and Sun, 585, No. 1.

Arrow-chain, 864.
p. 74. Salmon take boy to their country, 777.

The boy who is taken away by the Salmon, 770; 777.
p. 75. The snapping door, 797.

p. 76. Vagina dentata, 604, No. 63; 614, No. 12; 773; 778; 809.
p. 77. Salmon youth assumes human form after being caught, 776.
p. 78. The ascent of the Salmon Boy to the sun, 779.
p. 79. Test tale: Father-in-law tries to kill his son-in-law, 797.

Heat test, 806; 807.
p. 80. Precipice test, 803.

Sun gives his son-in-law arrows with points made of coal, 742.
p. 81. Te.-^t tale: Youth is thrown into whirlpool, 804.

Test tale: Son-in-law is caught under the ice, 801; 802.
p. 82. Test tale: Ferocious bird, 806.

Revenge of the animals, 810; 811.
p. 84. M^cal origin of children, 734; 735.

Monster sees reflection of boy in water, 741.

The stupid monster, 762; 764.
p. 90. Raven burns a girl's groins, 707; 708.
p. 91. Raven scares away people, 688; 689.
p. 92. Raven pushes Deer over a precipice, 704.
p. 93. Raven \isits Chief Echo, 702.

Birds produce salmon eggs by cutting the ankle, 696.

The host lets oil drip out of his hands, 695.

Birds produce food by their song, 696.

1000 TSIMSHIAN MYTHOLOGY [eth. ax.n. 31

Boas, Franz. The Mythology of the Bella Coola ludiaus— Concluded,
p. 94. Raven abducts daughter of Salmon chief, G71; 672.

Raven and the Salmon.Woman, 668; 670.
p. 9.5. Mink and Sun, 58.5, No. 1; 640.

Arrow-chain, 864.
p. 97. Raven teaches the \vinter ceremonial (576, No. 142).
p. 102. Mink and Sun, 585, No. 1.
p. 106. Test of faithfulness of husband, 780; 781.
p. 111. Girl is taken away by the Bear, 834; 83G; 837.

Selection of peculiar material for a bed, 837; 838.
p. 113. "Woman transformed into a bear, 837.

Boas, Franz, and Hunt, George. Kwakiutl Texts— I. Pub/icalions of the Jesup
North Pacific Expedition, m. 1902 and 1905. Cited 10 (=Boa3 8).
Kwakiutl (K).
p. 11. Feast of the Mountain Goats, 738.
p. 17. The one-horned mountain goat, 738; 739.
p. 25. Bears carry away the owner of a fish trap, 762.
p. 39. Magic hunting-dogs, 742; 793.
p. 45. Brains sucked out through the ear, 7 41.
p. 87. The stupid monster, 762; 703.
p. 94. Transformer marries daughter of Dza'wadalalis, 592, No. 16.

Transformer throws something out of canoe, which becomes deer, 592, No. 21.

Transformer gives mussels to a man, 592, No. 17.
p. 95. Transformer meets the blind Ducks, 593, No. 24.

Transformer meets the blind Geese, 593, No. 23.
p. 96. Transformer reaches a blind woman who is making a canoe, 594, No. 25.

Test tale: Dza'wadalalis, 795; 797.

Vagina dentata, 809.
p. 97. The spine seat, 799.
p. 98. Wedge test, 801.

p. 99. Test tale: Dolphins kill father-in-law, 811.
p. 100. Transformer meets Qla'mtalal, 589, No. 5; 590.
p. 103. Thief shot, 821.
p. 106. Origin of death, 664.
p. 122. The wooden wife, 744; 745.
pp. 167-171. Transformer meets ancestor, (590, No. 7).
p. 249. The Wood Man, 862.
p. 278. Origin of tides, 585, No. 24; 656; 657.
p. 282. Sawbill-Duck Woman (580, No. 217; 581).
p. 286. Raven pretends to die, 569, No. 40; 586, No. 28: 706; 707.
p. 287. Raven burns a girl's groins, 707; 708.
p. 291. Raven and Cormorant, 678: 680.
p. 295. Hoop-rolling game, 813.
p. 298. Birds produce food by their song, 696; 712.
p. 299. Thunderbird steals the wife of another bird, 712; 713.
p. 308. Animals make an artificial whale and kill Thunderbird, 714-716.
p. 322. Raven creates a .salmon river, 651 ; 6.52.
p. 323. Raven marries the dead twin, 667; 668.
p. 329. Raven and the Salmon Woman, 668-670.
p. 330. Raven abducts daughter of Killer ^^■hale, 671; 673; 674.
p. 332. The wood-splitting slave, 843-845.
p. 339. Fire test, 673; 806; 807.

p. 343. Killer Whale is induced to have himself cut open, 762.
p. 346. Revival of children 579, No. 189; 698; 774,

BOAS] APPENDIX V INDEX TO REFERENCES 1001

Boas, Franz, and Hunt, George. Kwakiutl Texts, I— Concluded.

Newettee (Ne).
p. 350. War on the South Wind, 6.58-660.

p. 3.58. Enemy slips on halibut placed in front of doorway, 659.
p. 361. The wooden wife, 744; 745.
p. 365. Test tale: Jealous brother or uncle, 640; 795; 796.

Wedge test, 801.

Test tale: Youth is set adrift, 792.
p. 368. Test tale: The ferocious dogs, 805.

Test tale: Youth is swallowed by the cockle, 805.
p. 369. Test tale: Brother throws boy down a precipice, 803.
p. 370. Test tale: Youth is set adrift, 792; 810.
p. 378. Two men are transformed into stones, 596, No. 36.
p. 391. Revival of animal whose bones are thrown into the water, 774.
p. 393. Origin of daylight, 646; 647.

Boas, Franz, and Hunt, George. Kwakiutl Texts: Second Series. Publications
of the Jesup North Pacific Expedilion, x. Cited 11 (=Boas 9).

Kwakiutl (K).

p. 3. Transformer encounters Qa'mxulal, 592, No. 15.
. p. 10. Youth takes away the canoe of his father-in-law, 811; 812.
p. 12. Test tale: Father-in-law tries to kill his son-in-law, 795; 797.

Son-in-law brings home a pine tree, 800.

Son-in-law is sent out to fiick berries in winter, 806.
p. 13. Berries are inexhaustible, 811.

Revenge of the animals, 810; 811.

Test tale: Ferocious woodpeckers, 806.
p. 15. Jealous Bear kills children of rival, 587.
p. 24. The invisible bark, 820; 821.
p. .53. The hunter and his wooden wife, 744; 745.
p. 80. Mink and Sun, 585, No. 1; 640.
p. 84. Arrow-chain, 864.
p. 88. Mink gets tides, -585, No. 23; 656; 657.
p. 94. Origin of tides, 585, No. 23; 656; 657.
p. 98. War on the South Wind, 658; 660.

Halibut lies down in front of door, 659.
p. 103. Mink kills the sons of the Wolf, 585, No. 9.
p. 113. Mink marries the pi'incess of the spirits (585, No. 10).
p. 117. Mink man-ies Kelp, 585, No. 2.
p. 119. Mink marries Frog Woman, 585, No. 3.
p. 122. Mink mames Diorite Woman, 585, No. 4.
p. 124. Mink wants to marry Sawbill-Duck Woman, 585, No. 5.
p. 127. Mink makes war on Land Otter, 585, No. 7.
p. 131. Mink creates a slavo who disobeys him, 689; 690.
p. 135. Deer and Sawbill-Duck Woman (.585, No. 11); 722.
p. 140. Mink getsi sea eggs, 585, No. 22.
p. 144. Mink and Starfish Woman (585, No. 12).
p. 148. Berries produced by song, 696.

p. 150. Birds produce salmon eggs by striking the ankle, 696.
pp. 153-159. Di\ing for fish, 699.

p.- 159. The host lets oil drip out of his hands, 695; 696.
p. 161. Mink tries to make a mountain (585, No. 13).
p. 170. Raven bums a girl's groins, 707; 708.
p. 177. Magical origin of children, 734.

1002 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Boas, Franz, and Hunt, George. Kwakiutl Texts, Second Series — Concluded.

KwAKiuTL (K) — Concluded,
p. 180. Raven kills Little Pitch, 683.

Thunderbird abducts Raven son, 708; 709.

.Vnimals make an artificial whale and kill Thunderbird, 712; 714; 715.
Newettee (Ne).
p. 185. Introduction to Transformer tale, 586; 588, No. 1.

192. Transformer kills double-headed serpent, 594, No. 26.
Transformer makes a house for his brother, 595, No. 27.

193. Transformer kills whales, 594, No. 27.

195. Transformer meets Shaman, 589, No. 1.
Transformer meet? Oldest One In The World, 591, No. 10.

196. Transformer meets Greatest Shaman, 589, No. 5.
Test tale: Gwa'^nalalis, 592, No. 14; 795; 797.

201. Test tale: Father-in-law tries to kill his son-in-law, 797.

202. Test tale: The wedge test, 801; 802.
205. Berries grow out of the father-in-law's body, 811.
207. Transformer returns to K!wa'%e^, 595, No. 28.

210. Transformer meets Shaman, 589, No. 1.

211. Origin of the deer, .599, No. 16.
pp. 212-214. Origin of the raccoon, land otter, and mink, 000, No. 17.

215. Transfonner meets the blind Ducks, 593, No. 21.

216. Transformer puts sexual organs in their pre.-tont ])laif, 601, No. 24.
, 217. Transformer kills the water monster, 595, No. 31.
, 220. Transformer meets Mouth Body, .596, No. 32.

221. Transformer meets Oldest One In The World, 591, No. 10.

222. Transformer meets O'^meal, 589, No. 2.

223. Trausformer meets Greatest Shaman, 589, No. 5; 602, No. 17; 685; 686.
, 224. Transfonner meets Greatest Shaman, 589, No. 5.
, 225. Transformer meets blind ancestor, 591, No. 12.
, 227. Transformer meets Fastest One, 589, No. 5; 590.

228. Transformer meets ancestors, 591, No. 11.

229. Origin of perch, 589, No. 5.

Transformer meets Dza'wadalalis, 592, No. 16.

Transformer turns people into deer, 592, No. 21.
pp. 230-232. Transformer gives mussels to a man, 592, No. 17.
p. 233. Transformer meets the blind Geese, 593, No. 23.
p. 234. Transformer meets the blind Ducks, 593, No. 24.

p. 235. Transformer reaches a blind woman who is making a canoe, 594, No. 25.
p. 238. Vagina dentata, 795; 809.

Test tale: Father-in-law tries to kill his son-in-law, 795; 797.
p. 240. The .spine seat, 799.
p. 242. Heat test, 806; 807.
p. 243. The spine seat, 799.
p. 244. Wedge test, 801.
p. 249. Transformer meets Mouth Body, 596, No. 32.

Boas, Franz. Kwakiutl Tales. Columbia Vnivcrrily Contributions lo Anthropology,
n. Cited as9 (=Boas9).

KWAKIUTI, (K").

p. 3. Transformer meets ancestor (-590, No. 6).

Double-headed serpent as food, 809.
p. 9. The one-horned mountain goat, 738; 739.
p. 39. Child originates from a boU, 734; 735.

BOAS] APPENDIX V INDEX TO REFERENCES 1003

Boas, Franz. Kwakiutl Tales — Continued.
KwAKiuTL (K) — Concluded,
p. 53. The invisible arrow, 820; 821.

p. 79. Supernatural woman lets her husband drown, 780.
p. 117. The stupid monster, 7G2; 763.
p. 123. Mink and the sun, 585, No. 1; 640.

Chain of arrows, 864.
p. 127. Mink marries Kelp, 585, No. 2.
p. 129. Mink marries Frog Woman, 585, No. 3.
p. 131. Mink marries Diorite Woman, 585, No. 4.

Mink wants to marry Sawbill-Duck Woman, 585, No. 5.
p. 133. Mink is deserted by his wife (585, No. 6).

pp. 135, 139. ilink pretends to die (580, No. 217; 581); 586, No. 28; 706; 707.
p. 137. Mink gets sea eggs, 585, No. 22.
p. 141. Raven catches the salmon, 674; 675.

Salmon shout, "Hayu'.'" 675; 775.
p. 143. The salmon is stolen, 676.

Mink's musk-bag torn out, 586, No. 27; 706.
p. 147. Mink and Seal (585, No. 21).
p. 151. Birds produce food by their song, 696.
p. 153. Birds produce salmon eggs by striking the ankle, 696.
p. 155. Diving for fish, 699.

p. 157. Mink and Land Otter go to war, 585, No. 7.
p. 159. Mink creates a slave who disobeys him, 689; 690.
p. 167. Water found at roots of trees, 653.

Raven obtains fresh water. G51; 652.
p. 169. Raven abducts daughter of the Salmon chief, 671; 673.

The wood-splitting slave, 843; 845.
p. 171. Vagina dentata, 809.
p. 173. Test: Spine seat, 673; 799.

Revival of children, 673; 698; 773; 774.
p. 175. Killer Whales are induced to submit to the operation of cutting their
stomachs, 673; 762.

Raven abducts the daughter of the Salmon chief, 673.
Newettee iNc).
p. 187. Introduction to Transformer tale, 586; 588, No. 1.
p. 191. Transformer obtains fish, 596, No. 37.
p. 193. Transformer kills double-headed serpent, 594, No. 26.

Transformer kills whales, 594, No. 27.

Transformer makes a house for his brother, 595, No. 27.
pp. 193-195. Transformer meets tribal ancestors, 589, Nos. 1, 3, 5.
p. 195. Test tale: Gwa'-'nalalis, 592, No. 14; 795; 797.
p. 197. Wedge test, 801; 802.

Test tale: Dolphins attack father-in-law, Sll.
p. 199. Transformer meets tribal ancestors, 589, No. 1.
p. 201. Transformer kilb the water monster, 595, No. 31.

Origin of the de?r, 599, No. 16.
p. 203. Origin of the mink and the raccoon, 600, No. 17.

Transformer meets the blind Ducks, 593, No. 24.
p. 205. Transformer puts sexual organs in their present place, 601, No. 24.

Transformer meets Slouth Body, 596, No. 32.
p. 207. Transformer meets Oldest One In The World, 591, No. 10.

Transformer meets O'^meal, 589, No. 2.

Shaman is transformed into codfish, 589, No. 5; 602, No. 17; 685; 686.

1004 TSIMSHIAN MYTHOLOGY leth. ann. 31

Boas, Franz. Kwakiutl Tales — Continued.
Newettee (,Ne) — Continued,
p. 209. Introduction to Raven myth, G34-636; 781.
p. 211. Test tale: Raven tale, 795; 797.
The spine seat, 799.
Raven is made voracious, 636; 637.
p. 213. Raven steals crabapples (578, No. 180).

Raven catches the salmon, 674; 675.

p. 215. Raven kills Grizzly Bear, 6S0; 681.

Raven and Cormorant, C7S.

Raven kills Gum, 683; 684.

p. 217. Raven mai'ries the dead twin, 667.

Raven abducts daughter of the Salmon chief, 671; 673.
p. 219. The wood-splitting slave, 843; 845.

p. 221. Killer AVhales are induced to have their stomachs cut open, 672; 762.
p. 223. Raven gets the soil, 641; 674.
p. 225. Raven obtains fresh water, 651; 652.
p. 227. AVar on the South Wind, 658-660.

Halil)ut lies down in front of door, 659.
p. 229. Origin of tides, 585, No. 23; 6.56; 657.
p. 233. Origin of colors of birds, 664; 665.

Origin of daylight, 646.
p. 235. Origin of the olachen, 653; 654.
p. 237. Thru.'ih pulls berries out of his anus, 697; 698.

The host lets oil drip out of his hands, 695.
p. 239. Diving for fish, 699.

p. 241. Raven is given red-hot coals instead of food, 578, No. 182.
War on the Thunderbird, 712.

Animals use the whale mask and kill Thunderbird, 714-716.
p. 249. Girl who steals sea eggs is deserted, 785.
p. 259. Deserted child sends bird with food to relatives, 788.

Food is discovered when a person eats secretly, 788; 789.
p. 279. Self-moving canoe, 832.
p. 287. Origin of colors of birds, 664; 665.
p. 335. Two men are transformed into stones, 596, No. 36.
p. 401. (K) The jealous husband, 848.

p. 447. (K) Blind man maltreated recovers his eyesight, 825; 826.
p. 453. (K) Transformer meets tribal ancestor, 589, No. 5; 590.
p. 455. (K) Dza'wadalalis, 592, No. 16.
p. 456. (K) Clothing transformed into islands (592, No. 201.

Transformer throws something out of canoe which becomes deer,

592, No. 21.
Transformer gives fish to a man, 592, No. 17.
p. 457. (K) Person is transformed into a mountain (592, No. 22).
Transformer gives salmon to a man, 592, No. 17.
Transformer meets the blind Geese, 593, No. 23.
p. 458. (K) Transformer reaches a blind woman who is making a canoe, 594,

No. 25.
p. 459. (K) Test tale: Dza'wadalalis, 795.

Vagina dentata, 809.
p. 460. (K) Test tale: Father-in-law tries to kill his son-in-law, 797.
The snapping door, 797.
The spine seat, 799.

BOAS] APPENDIX V INDEX TO EEFEEENCES 1005

Boas, Franz. Kwakiutl Tales — Concluded.
Newettee (Ne) — Concluded,
p. 461. (K) Wedge test, 801.

Test tale: Sea monsters frighten father-in-law, 811.
p. 480. (Ne) Transformer meets tribal ancestor, 589, No. 5; 590.
p. 487. (K) The faithless woman, 847; 848.
p. 491. (K) Raven marries the dead twin, 667.

Raven and the Salmon Woman. 6G8-671.
p. 492. (K) Raven pushes Deer over a precipice, 704.

(K) Great Inventor and his wife (580, No. 217; 581).
p. 493. (K) Raven bums a giii's groins, 707; 708.

Animals make an artificial whale and kill Thunderbird, 714-716.

Origin of tides, 585, No. 23; 656; 657
p. 494. (K) Origin of fire, 660; 601.

War on the South Wind, 658.

Mink and Land Otter go to war, 585, No. 7.
p. 495. (K) Mink recognized as father of a child, 585, No. 8.

Dawson, Gceorge M. Notes and Observations on the Kwaldool People of Van-
couver Island. Trans. Roy. Soc. of Canada, v. Section ii, pp. 1-3G. Montreal,
1888. Cited Ne Dawson,
pp. 20, 21. Birth of Transformer. 586.
p. 20. Origin of the deer, 599, No. 16; 600.

Transformer meets the blind Ducks, 593, No. 24.

Transformer meets Mouth Body, 596, No. 32.

Transformer puts sexual organs in their proper place, 601, No. 24.

Depression in a bowlder is footprint of the Transformer, 596, No. 33.

Transformer Idlls whales, 594, No. 27.

Transformer kills the water monster, 595, No. 31.

Transformer returns to Klwa'^ne^ 595, No. 28.
p. 21. Transformer meets Mouth Body, 596, No. 32.

Transformer meets tribal ancestors, 589, No. 1.

Transformer marries a Nimkish girl, 592, No. 14.

Transformer returns to Klwa'^ne^, 595, No. 28.

Introduction to Transformer tale, 586.
p. 22. Origin of fire, 663.

Origin of fresh water, 653.
p. 23. Water near roots, 653.

Hill-Tout, C. Report on the ethnology of the Si'ciatl of British Columbia. Journal
of the Anthropological Institute of Great Britain and Ireland, xxxiv, 1904, pp. 20-91.
ated Se {=ffill-Tout 4).
p. 44. Youth meets blind women, 593, No. 24; 594.
p. 49. The cliff ogre, 598, No. 14; 599.
p. 50. The stupid monster, 762; 764.
p. 51. The host lets oil drip out of his hands, 695.

Raven kills the seals, 706.
p. 52. Woman carried away by the Killer ^\■hales, 840-843.
. p. 53. Tlie wood -splitting slave, 843-845.
p. 54. Jealous chief, 795; 796.

Boy sent adrift, 810.
p. 56. Test of faithfulness of husband, 781.
p. 57. Mink kills sons of Wolf, 585, No. 9.

1006 TSIMSHIAIJ MYTHOLOGY [eth. ann. 31

Hill-Tout, C. Notes on the Sk-qo'mic of British Columbia. Report of Ihi seventieth
meeting of the British Association for the Arlvaiicemcnt of Science, pp. 472-549, Brad-
ford, 1900. Cited Squ Hill-Tout 3.
p. 518. Introduction to Transformer tale, 588, Nos. 4a, 10.

Origin of the deer, 599, No. 16; 600.
p. 519. The stolen harpoon, 606, No. 67; 607.

Transformer teaches how to catch fish, 605, No. 65; 606.

Origin of the crane, 600, No. 20.
p. 520. The Transformers \dsit the Salmon chief, 776.

Revival of children, 698; 774.
p. 522. Arrow-chain, 804; 865.

p. 523. Men or fish transformed into stone (603, Nos. 38-42).
p. 524. Visit in heaven, 795.
p. 525. Test tale: Father-in-law tries to kill his son-in-law, 797.

The snapping door, 797.
p. 526. The spine seat, 799.

Wedge test, 801; 802.
p. 527. Test tale: Father-in-law tries to drown youth by tempest, 804.
p. 528. Loon frightens fathor-in-law, 811.

Berries in winter, 806.
p. 529. Hummingbird, Bumblebee, and Wren ripen berries, 696.

Berries grow out of the father-in-law's body, 811.
p. 532. Deserted boy. Deserted boy is helped by Sun, 785.
p. 534. Sun's robe contains fish, 596, No. 37; 597.

Deserted boy gives Crow herrings to take to his grandmother, 788.
p. 535. Food is discovered when a person eats secretly, 788; 789.

People return to deserted prince, 791.
p. 541. Salmon are transformed into women, 541.
p. 542. Blind women guarding child in cradle, 594, No. 25.
p. 543. Mink kills the Wolf, 585, No. 9.
p. 544. Origin of rain, 660; 663.
p. 545. Origin of daylight, 646; 647.

Hill-Tout, C. Report on the StsEe'lisand Skau'lits tribes of the Halkome'lEm divi-
sion of the SalLsh of British Columbia. Journal of the Anthropological Institute
of Great Britain and Ireland, xxxiv, pp. 311-376. Cited Sts Hill-Tout 5.
p. 343. The blind canoe-builder, 594, No. 25.
p. 345. Mink and Sun, 585, No. 1.
p. 349. Skin-shifter, 606, No. 66.
p. 354. The blind canoe-builder, 594, No. 25.

Transformer meets blind women, 593, No. 24.

The youth who changed his face, 769; 770.
p. 360. Thief is caught by means of a magic rope, 820; 821.

Introduction to Transformer tale: 586; 587; 588, Nos. 2c, 9, 12

Transformation into stone (602, No. 19).

Transformers meet dangerous woman, 604, No. 63.
p. 361. Sealer transformed into stone (602, No. 20).

Transformations into stones and springs (602, No. 21).

Novices transformed into stones (602, No. 22).

Waves transformed into atones (602, No. 23).

Origin of the deer, 599, No. 16; 600.

Transformers visit a man who controls the north wind, 605, No. 64.

Body part of shaman transformed into stone, 602, No. 24.
p. 362. Transformer teaches how to catch fish, 605, No. 65; 606.
p. 371. Transformer teaches how to roast flounders (Sk'au'lits), 606, No. 66.

BOAK] APPENDIX V INDEX TO EEFEEENCES 1007

Teit, James. Mythology of the Thompson Indians. Publiaitions of the Jrsup Xorth
Pacific Expedition, viii, pp. 218 (t seq. Leiden, 1912.
Utamqt. Cited U.
p. 206. Magpie catches deer in a net, 699; 700.
p. 207. Wood Tick .strikes a rock with a staff, 699; 700.
p. 209. Test tale: Cannibal tests Ms son-in-law, 797.

Dangerous animals watch the door, 798.

Heat test, 80G; 808.

Wedge test, 801; 802.
p. 210. Test tale: Man tries to drown youth, 804.

Test tale: Cold test, 810.
p. 211. Wood Tick strikes rock with a staff, 700.
p. 218. Introduction to Transformer tale (588, 2h).

Transformers are children of Black Bear, 587.
p. 220. Introduction to Transformer tale, 588, No. 11.
p. 221. Woman transformed into stone (604, No. 54).

Vagina dentata, 614, No. 12; 809.

The stolen harpoon, 60G, No. 67.

Transformers cross river in a canoe made of horse tail (610, No. 73).

Transformers quarrel, 608, No. 68.
p. 222. Transformers teach men not to cut open their wives, 609, No. 70.

Coyote's wife is a knot-hole, 609, No. 69.
p. 22:5. Transformer becomes a dog covered with arrow-points, 610, No. 3; 611 .

Arrow-points of leaves substituted for good points, 742
p. 224. The end of the Transformers, 615, No. 17

Hog Fennel, 615, No. 1; 616.
p. 226. Origin of the sun, 727; 728.

Transformers of the Uta'mqt (618, No. 5).

Origin of the woodpecker (600, No. 19.)
p. 227. Origin of the deer, 599, No. 16.

A hunter transformed into stone, 603, No. 30.

Transformer teaches how to catch fish, 605, No. 65.

Footprints transformed into stone (603, No. 31).
p. 228. Woman gi\ing birth transformed into stone (603, No. 32).

Gamblers transformed into stone (608, No. 33).

Old One, 617, No. 3.
p. 230. The Sun and the boy, 785; 788.
p. 231. Transformer obtains fish, 596, No. 37; 597.
p. 234. Skunk makes war, 585, No. 7.

Skunk makes a slave that disobeys liim, 689; C90.
p. 239. The skin-sliifter, 606, No. 66.
p. 240. The faithless woman, 847.
p. 242. The skin-shifter, 606, No. 66.

p. 243. Woman offers to marry the man who helps her, 838.
pp. 244, 245. Wrestling in the air, 813.
p. 246. Chain of arrows, 864; 865.
p. 250. Dangerous animals watch the door, 798.
p. 252. Transformers kill monster woman, 598, No. 14; 599.

The stupid monster, 762; 765.
p. 253. Heat test, 808.

pp. 258, 261. Marriages among the Goats, 738; 739.
p. 266. The sldn-shifter, G06, No. 66.
p. 282. A monster swallows Mink, 612, No. 4; 687.
p. 283. Skalya'm, 605, No. 64.

1008 TSIMSHIAN MYTHOLOGY [eth. ank. 31

Teit, James. Mythology of the Thompson Indians — Concluded.
Utamqt. Cited U — Concluded.
p. 284. Woman ties up her wrinkles, 861.

The blind woman and her child, 594, No. 25.
p. 285. The faithless woman, 847; 849.
Thompson. Cited Ntl Teit 3.

p. 298. Coyote makes the princess sick and cures her, 722.

p. 301. Coyote and his guests, Bear, Kingfisher, Magpie, abstract, 695; 699; 700.

p. 304. Transformer kills the elk monster, 611, No. 4; 612

Origin of tobacco, 612, No. 6.
p. 307. Dangerous animals watch the door, 798.
p. 309. The skin-sliifter, C08, No. 66.
p. 315. Introduction to Transformer tale, 587; 588, Nos. id, 11.

The stolen harpoon, 606, No. 67; 607.
p. 316. Transformers make a spring (610, No. 75).

Cannibal tries to boil tlie Transformers in a kettle, 610, No. 74.
* Transformers quarrel, 608, No. 68.

Transformer meets Coyote, 018, No. 4.

Tracks transformed into stone (604, No. 55).

Coyote's wife is a knot-hole, 609, No. 69.
p. 317. Heat test, 808.

Origin of Transformers, 587.
p. 318. Transformer teaches how to catch fish, 605, No. 65.

Transformers teach men not to cut open their wives, 609, No. 70.
p. 319. Hog Fennel, 615, No. 1; 616.
pp. 320-328. Qld One, 617, No. 3; 618.
pp. 329-330. Origin cf death, 664.
p. 331. Man is transformed into a wliitefish, 602, No. 16.

Grasshopper kills Elk, 718; 719.
p. 334. Chain of arrows, 864; 865.
p. 339. Vagina dentata, 809.

p. 340. Wren and the Eagle, 613, No. 11; 614; 813.
p. 342. Wren kills the Elk, 704; 718; 719.
p. 345. Woman offers to marry the man who helps her, 838.
p. 349. People swallowed l)y mohster, 612.
p. 361. Muskrat makes the princess sick and cures her, 722.
p. 364. Smoke test, 808; 809.

Heat test, 808.
p. 366. Vagina dentata, 809.
p. 367. The Sun and the boy, 785.

Transformer obtains fish, 596, No. 37.

Sun purchases blankets, 597, No. 37.
p. 369. Fat is discovered when cliildren quarrel over it, 790.
p. 384. The faithless woman, 847; 849.

Teit, James. Traditions of the Thompson River Indians of British Columbia. Me-
■moirs of the American Follc-I.ore Society, VI. ] 898. Cited Ntl Teit 2.
p. 27. Liberation of salmon, 610, No. 72.

p. 28, note 73. Coyote makes the princess sick and cures her, 722.
p. 30. Coyote's dog covered with arrow-heads, 611, No. 3.
p. 39. Test tales: Cannibal tests his son-in-law, 797.
Heat test, 800; 808.
Wedge test, 801 ; 802.

BOAS] APPENDIX V IXDF.X TO REFERENCES 1009

Teit, James. Traditions of the Thompson River Indians of Britisli Columbia — Con.
p. 40. Father-in-law tries to drown youth, 804.

Cold tei^t, 808.

Coyote and father-in-law ha\-e a trial of fire, water, wind, and cold, 810.

The host lets oil drip out of his hands, 695.
p. 41. Diving for fish, 699.
p. 42. Magpie catches deer in a net, 699; 700.

Introduction to Transformer tale, 587; 588, No. 4c.

Transformations (604, No. 56c/).

Kokwe'la (Hog Fennel), 615, No. 1.

Note 125. Giant jumps across the river, 607, No. 67.

The stolen harpoon. 600, No. 67.
p. 43. Coyote transformed into stone (603, No. 46).

Transfonncrs quarrel, 608, No. 68.
p. 44. Transforme;- meets Coyote, 618, No. 4.

Transformations into stone (603, Nos. 47-51).

Coyote's .wife is a knot-hole, 609, No. 69.
p. 45. Fir branche.s transfoi-med into stone (604, No. 52).

Children transformed into stone (604, No. 53).

Transformers make hollows in rocks, 614, No. 13.

Transformer encounters an eagle, 613, No. 11; 614.

Transformer encounters a skunk, 613, No. 10.

The end of the Transformers, 615, No. 17.

Kokwe'la, 615, No. 1; 616.
p. 46. Transformer kills the bush-tail rat, 613, No. 9.
p. 49. Old One, 617, No. 3.
p. 51. The boy and the Sun, 785: 788.
p. 52. Sun purchases blankets, 596, No. 37; 597.
p. 55. The hot and the cold winds, 732; 733.
p. 59. Skunk and his sister.s-in-law, 585, No. 7.
p. 61. Bear and Chipmunk, 615, No. 17.
p. 67. Wrestling in the air, 813.
p. 69. The grizzly bears and the black bears, 587.
p. 72. Men marry Grizzly Bears. 837.
p. 75. The eagle cliff, 613, No. 11; 614.
p. 95. (Lil) Tsu'ntia (Hog Fennel), 615, Ne. 1 ; 017.

Hill-Tout, C. "Sqaktktquaclt," or the benign-faced, the Cannes of the Ntlaka-
pamuq, British Columbia. Folk-Lore, x, 1899, pp. 195-216. Cited Ntl Hill-
Tout 1.
p. 195. Introduction to Transformer tale, 587.
p. 198. Youngest is carried on back of elder brothers, 588, No. 11.
p. 203. Transformer kills the elk monster, 611, No. 4; 612.
p. 204. Transformer kills the beaver, 612, No. S; 613.

Transformers quarrel, 608, No. 08; 609.
p. 205. Transformers teach men not to cut open their wives, 609, No. 70.
p. 207. Liberation of salmon, 610, No. 72.
p. 209. Coyote's wife is a knot-hole, 609, No. 69.
p. 210. The stolen harpoon, 606. No. 67; 608.
p. 213. Men transformed into stone (603, No. 44).

Transformer encounters an eagle, 613, No. 11; 614.
p. 214. Transformer kills Grizzly Bears, 610, No. 3; 611.
50633°— 31 ETH— 16 64 -

1010 TSIMSHIAN MYTHOLOGY [eth, ann. 31

HlII-Tout, C. " Sqaktktquaclt," or the benign-faced, etc.— Concluded,
p. 215. Man is transformed into a seal, 602, No. 18.
Shaman transformed into stone (603, No. 4.5).
Transformers create the falls of Brid.ge River, 604, No. 57.

Teit, James. Traditions of the Lillooet. Journal of Ameriran Folh-Lorf, x.YV,
pp. 287-371. Cited Lil.

p. 292. Introduction to Transformer tale, 588, Nos. 4e, 12.

Transformers meet a dangerous woman, 604, No. 63; 614, No. 12.
p. 293. Transformers visit S'cxei, 605, No. 64.
p. 294. Person transformed into stone (602, No. 26>; 605, No. 64.

Old woman who ties up her wrinkles, 861.

Transformer teaches how to catch fish, 605, No. 65; 606.

Transformers teach men not to cut open their wives, 609, No. 70.
p. 295. Origin of a river (604, No. 60V

Man is transformed into a whitefish, 602, No. 10.
p. 296. Origin of the fish hawk (601, No. 6).

Why the Lillooet go trading east and west (610, No. 76).

The end of the Transformers, 615, No. 17.

The Sun and the boy, 785.
p. 297. Sun's robe contains fish, 596, No. 37.
p. 300. Origin of daylight, 646; 647.
p. 301. Origin of fire, 660; 663.
p. 302. Mink fights with ghosts, 585, Nos. 20, 24.
p. 305. Deer obtains food by heating his back, 696; 697.
pp. 305, 306. Diving for fish, 699.
p. 309. Coyote's wife is a knot-hole, 609, No. 69.
p. 310. The four great chiefs of the winds, 732; 733.

Wet wood gives good fire, 837.
p. 311. Chain of arrows, 864; 865.
p. 312. Wren kills Deer, 718; 719.
p. 315. The stupid monster, 762-764.
p. 317. Raven steals his sisters' berries, 705.
p. 318. Woman offers to marry man who helps her, 838.
p. 319. Wrestling in the air, 813.
p. 320. Youth is set adrift, 810.

Test tale: Jealous chief, 795; 796.
p. 321. Self-moving canoe, 832.

Water test for faithfulness of husband, 7S0; 781.
p. 322. The jealous Bear Woman, 587.
p. 325. The Salmon is induced to jump ashore, 674; 675.

The Salmon is stolen, 676; 677.
]i. 335. The faithless woman, 847; 849.
]!. 336. The girl who rejected her suitor, 769; 770.
p. 339. The faithless woman, 847; 849.
p. 345. Test of son-in-law, 797.

Youth is sent to get firewood, 801; 802.
p. 346. Test tale: Boy sent to hunt on mountain, 803; 804.

Test tale: Man tries to drown youth, 804.
p. 348. Test tale: Supernatural people test the Wolf, 797.

Heat test, 806; 808.
p. 349. Wedge test, 801; 802.
p. 3.50. Transformers are children of Black Bear, 587; 588, No. 46.

Tsu'ntia (Hog Fennel), 615, No. 1; 616; 617.

BOAS] APPENDIX V INDEX TO REFEBENCES 1011

Teit, James. Traditions of the Lillooet — Concluded.
p]>. 354, 355. The Sun and the boy, 785.

Sun's robe given as present, 596, Xo. 37; 597.
p. 366. Origin of death, 664.
p. 357. Coyote's wife is a kuot-hole, 609, No. 69.
p. 370. The stupid monster, 598, No. 14; 599; 762; 765.

Hill-Tout, C. Report on the ethnology of the StlatluniH of British Columbia.
Journal of the Anthropological Institute of Great Britain and Ireland, xxxv, 1905,
pp. 126-218. Cited Lil Hill-Tout 6.
p. 185. Skaiya'm, 605, No. 64; 861.

p. 187. Transformer reaches a blind woman, 594, No. 25.
p. 188. Children originate from the bedding of a cradle, 734; 735.
p. 191. House of the Mountain Goats, 738; 739.
p. 201. The Sun and the boy, 785.
p. 202. Blanket containing fish, 596, No. 37; 597.
p. 204, The four great chiefs of the winds, 732; 733.

Teit, James. The Shuswap. Publications of the Jcsup North Pacific Expedition, ii.
Cited Sh C=Teit4).
p. 624. The four great chiefs of the winds, 732; 733.
p. 625. Bear tries to catch Chipmunk, 615, No. 17.
p. 626. Origin of the seasons, 728.
p. 627. Fat man lets Coyote bite a piece out of his back, 696; 697.

The host lets oil drip out of his hands, 695,

Beaver makes wood meat, 698,
p. 628. Diving for fish, 699.
p. 637. Raven and the Salmon Woman, 668; 671.
p. 642. Old One, 617, No. 3.

p. 644. Introduction of Transformer tales, 587; 588, No, 7,
p. 645. Transformers warned against dangers. 610, No, 2.

Transformer kills monster with arrow-flaker, 610, No. 1.

Origin of arrow-stone, 612, No, 5,

Contest with bears, 610, No, 3; 611; 812,
p, 64G, Origin of tobacco, 612, No, 6,

Transformer kills the elk monster, 611, No, 4,
p, 647, Transformer kills the bighorn sheep, 612, No, 7,

Transformers are warned against dangers, 610, No, 2; 615, No. 17.

Transformers kick rock-sUde down on a man, 606; 608, No. 67,
p, 648, Transformer kills the Beaver, 612, No, 8; 613,

Transformer kills the Marmot, 613, No, 9.
p, 649, Transformers make hollows in rock, 614, No, 13,

Transformer encounters a skunk, 613, No, 10.

Transformer encounters an eagle, 613, No, 11; 614,
p. 650. The kicking hare, 615, No. 15.

Woman -(vith toothed vagina, 614, No, 12.

Bird forms bridge with its legs, 615, No. 14.

The end of the Transformers, 615, No. 17.
p. 651. Ca'wa, 617, No. 2,
p, 652, Transformers teach men not to cut open their wives, 609, No, 70,

Coyote's wife is a knot-hole, 609, No, 69,
p, 654, Beaver and Porcupine, 724; 727.
p. 6G0. The stolen harpoon, 606, No. 67; 608.
pp. 661, 662. Bluejay attacks a lake monster, 612, No. 8; 613.

1012 TSIMSHIAN MYTHOLOGY [eth. anx. 31

Teit, James. The Shuswap— Concluded.
J). 671. House kills by cold, 808.
p. 676. Skin-shifter, 606, No. 66.
p. 679. Wren and his grandmother, 71S; 719.
p. 681. Grizzly Bear and Bear, 587.

Bear kills Beaver's children, 587.
p. 684. Food discovered when children are eating, 788; 789.
p. 685. Woman offers to marry helper, 838.
p. 686. Arrows of man spoiled by bears, 742.
p. 690. The Sahnon boy, 770; 779.

p. 694. Skin-shifter. Boy instructed to enter old man's body, 606, No. 66.
p. 708. Child originates from mucus, 735.
p. 710. The deserted boy, 785.
p. 711. Food discovered when children quarrel over it, 788; 789.

The blind women, 593, No. 24.
p. 715. Woman becomes a bear, 837.
p. 720. The man who married the Bear Woman, 742; 744.
p. 738. Bear tries to catch Chipmunk, 615, No. 17.

Origin of the seasons, 728.

Origin of the sun, 727.
p. 739. Diving for fish, 699.

Beaver transforms wood into meat, 698.

Bungling-host tale: Bear lets Coyote bite a piece out of his back, 696; 697.
p. 741. Coyote makes the princess sick and cures her, 722.
p. 743. Coyote and the Salmon Woman, 668; 671.
p. 744. Protracted local winter, 829; 830.
p. 746. Old One, 617, No. 3.
p. 749. Chain of arrows, 864; 865.
p. 752 .Wolf killed by hot meat, 680; 683.
p. 753. Reflection in water mistaken for person, 741.

Dawson, George M. Notes on the Shuswap People of British Columbia. Trans.
Roy. Soc. Can., 1891, section ii, pp. 3-44. Cited Sh Dawson,
p. 31. Introduction to Transformer tale, 588, No. 7.

Transformers cause a rock-slide, 606, No. 67; 608.
p. 32. Transformers make hollows in rock, 614, No. 13.

Transformer encounters an eagle, 613, No. 11.

Transformer kills the elk monster, 611, No. 4.

Woman with toothed vagina, 604, No. 63; 614, No. 12.
p. 33. Transformers meet a badger (615, No. 16).

The end of the Transformers, 615, No. 17.
p. 35. Origin of arrow-stone, 612, No. 5.

Origin of the sun, 727.

Transformer encounters a skunk, 613, No. 10.

Farrand, Linngston. Traditions of the Chilcotin Indians. Publications of the
Jesup North Pacific Expedition, ii. Cited Chil (=Farrand 1).
pp. 7-9. Introduction to Transformer tale, 586; 588, No. 8.
p. 7. The deserted girl, 785.
p. 10. Food discovered when child chokes, 788; 790.

Transformer kills the moose monster, 611, No. 4; 612.
The stolen harjraon, 606, No. 67; 608.

BOAS] APPENDIX V INDEX TO REFERENCES 1013

Farrand, Livingston. Traditions of the Chilcotin Indians — Concluded.
]). 11. Tra.isl'ormera teach men not to cut open their wives, 609, No. 70.

lUrd forms a bridge with its legs, 615, No. 14.

Transformer canies an arrow-flaker (pto.r), 610, No. 1.
p. 12. Transformer encounters an eagle, 613, No. 11; 611.

Transformer kills the marmot, 613, No. 9.

Origin of tobacco, 612, No. 6.
p. 13. Vagina dentata, 604, No. 63; 614, No. 12; 809.

Transformer kills Moose, 610, No. 3; 611.

Transformer kills the Beaver, 612, No. 8; 613.

Transformers warned against dangers, 610, No. 2.
p. 14. The end of the Transformers, 606, No. 67; 608; 61.5, No. 17.

Origin of daylight, 641-643.
p. 15. Origin of fire, 660; 662.

p. 16. Raven cuts out the intestines of people, 671; 674; 762.
p. 17. Raven burns a girl's gi'oins, 707; 708.

Raven pretends to be dead, 706; 707.
p. 18. Birds produce berries by magic, 696.

Raven fills dish with excrement, 697; 698.

Birds produce salmon eggs by striking the ankle, 696.

Raven and the Salmon Woman, 668; 671.
p. 19. The protracted local winter, 829; 830.

Woman becomes a bear, 837.
p. 23. Raven pulls off the arm of a chief, 719; 720.
p. 24. The boy who was taken away by the Salmon, 770; 772.

Children revived, 698; 773.

The salmon start upstream, 775.

Salmon Boy is captured, and resumes human form, 777.

The ascent of Salmon Boy to the sun, 779.
p. 25. Heat test, 806; 807.

Sun tries to drown a boy, 801; 802.

Arrow-points made of soft bark, 742.
p. 26. Precipice test, 803.

p. 33. The arrogant and the modest hunters, 716; 718.
p. 34. Small but powerful dog, 742.

p. 35. Blind man maltreated recovers his eyesight, 825; 827.
p. 39. Plume test of faitlifulness of husband, 780.
p. 44. The faithless woman, 847-849.
p. 46. Meeting with blind person, 593, No. 24; 594.

Hero kills the water monster, 595, No. 31.

Farrand, Livingston. Traditions of the Quinault Indians. Publications of the
Jesuji North Pacific Expedition, ii. 1902. Cited Quin (=Farrand 2).

p. 81. Origin of Transformer, 587.

p. 82. Transformers kill monster woman, 598, No. 14; 599.

p. 84. Transformers transform dogs into men, 597, No. 1.

Transformer aids people in their mode of life, 597, Nos. 2, 3.

Transformer transforms cuticle into people, 597, No. 4.

Transformer is swallowed by a monster, .597, No. 5; 598.

Transformer finds people provided with weapons, 598, No. 6.

Origin of the deer, 599, No. 16; 600.
p. 85. Transformer meets people who walk upside down. He turns them right-side
up, 598 (Nos. 7-8), No. 9.

Transformers become stone (599, No. 15).

Magpie takes a salmon egg out of his hair, 699; 700.

1014 TSIMSHIAN MYTHOLOGY I KTH. A.VM. 31

Farrand, Livingston. Traditions of the Quinault Indians -Concluded,
p. 86. t'hildreu go bathing and return with fish, 698.
p. 87. Bear cuts the sole of liis foot, 696; 697.
p. 88. Children go bathing and return wdth fish, 698.

Beaver makes good meat. Beaver places spruuts and mud before his guest,
698.
p. 89. Birds obtain berries, 696.

Di^-ing for fish, 699.
p. 90. Seal kills his children, 698.
p. 92. Why crowds black, 677; 678.

Origin of colors of birds, 664; 665.
p. 102. Grouse makes a wooden seal which drags men across the sea, 822; 824.
p. 103. Travelers are challenged to contests, 797; 816.

Climbing-match, 812.

Diving-match, 812.
p. 104. Heat test, 806; 807.

Waking-match, 813.
p. 108. Chain of arrows, 864; 866.
p. 111. Origin of death, 664.
p. 112. The opening and closing horizon, 775.

Children revived, 698; 774.
p. 113. Test tale: Ferocious animals, 806; 815.

Wedge test, 801; 802.

Hoop-rolling game, 813.
p. 116. Monster woman swallows red-hot stones, 682.
p. 121. The faithless woman, 847; 849.
p. 126. Wren kills the Bear, 718; 719. •
p. 127. Girl who marries a Dog is deserted, 785; 791.
p. 128. The gift of food is discovered when a child chokes, 789.

Boas, Franz. Chinook Texts. Bulletin 20 of the Buremi of Ethnology. Cited
Chin (=Boas 16).

p. 17. Origin of the Transformer, 587.

p. 20. Transformer swallowed by monster, 597, No. 5; 598.

Transformer teaches people to fish and build houses (598, Nos. 10. 11).

Transformer transforms cuticle into people, 597, No. 4.

Origin of salmon (598, No. 6).

Origin of the deer, 599, No. IC; 600.
p. 21. Transformers kill monster woman, 598, No. 14; 599.
p. 31. Visit of the monster, 741.

p. 32. Boy promises to marry daughter of person who helps him, 838.
p. 33. Test tale; Father-in-law tries to kill liis son-in-law, 797; 815.

WhaUng-contest, 813.

Test tale; Ferocious animals, 806.
p. 34. Wedge test, 801; 802.

Hoop-rolling game, 813.
p. 51. The prince who was deserted. A girl has a child from an unknown father,

785.
p. 53. The gift of food is discovered when a child chokes, 788; 789.

People return to deserted prince, 791.
p. 55. Dangerous animals watch the door, 798.
p. 56. Travelers are challenged to contests, 816.

Smoke test, 808; 809.

Berries in village across the ocean are excrement., 773.

BOAS] APPENDIX V INDEX TO REFERENCES 1015

Boas, Franz. Chinook Texts — Concluded,
p. 57. Travelers are challenged to contests, 797.

Diving-match, 812.

CUmbing-match, 812.
p. 58. Shooting-match, 812.

Heat test, 806; 807.

Whaling-contest, 813.
p. 119. Bird kills Elk, 704; 718; 719.
p. 178. Magpie finds an egg on the floor, 699; 700.
p. 179. Children go bathing and return with fish, 698.
p. 180. Bear cuts foot and tliigh and cuts meat off, 696; 697.

Beaver places willows before his guest, 698.
p. x81. Seal kills his children, 698.

Bluejay visits the Shadows, 702; 703.
p. 194. Children originate from branches, 734; 73.5.

Boas, Franz. Kathlamet Texts. Bulletin 26 of the Bureau of American Ethnology.
Cited Kath (=Boas 17).
p. 11. Chain of arrows, 864; 866.
p. 24. Diving for the soil, 674.
p. 44. Origin of colors of birds, 664; 665.
p. 67. Spear-throwing contest, 812.
p. 87. Coyote's anus torn out, 706.

p. 107. Mink is swallowed liy a monster, 597, No. 5; 598.
p. 113. Test tale: Father-in-law tries to kill his son-in-law. 797; 816.

Test tale: Tree falls on Mink, 800.
p. 114. Mink is thrown into the water, 803; 804.
p. 115. Waking-match, 813.
p. 116. Test tale: Ferocious animals, 806.
p. 118. Robin kills cliildren cf Salmonberry, 587.
p. 138. Wrestling in the air, 813.
p. 146. The stupid monster, 762; 765.

p. 149. Coyote induces Grizzly Bear to swallow hot stones, 682.
p. 158. Father kills all his sons, but spares daughters, 857.
p. 216. Local snowfall in summer, 829; 830.

Sapir, Edward. Wishram Texts together with Wasco Tales and Myths, collected Ijy
Jeremiah Ciu-tin, and edited by Edward Sapir. Publicalions of the American
Ethnological Societi/, ii. Cited Wish and Wasco.
Wishram.
p. 11. Coyote makes the princess sick and cures her, 722.
p. 25. Coyote sets man right who stands on head, 597, No. 4'.
p. 37. The stupid monster, 762; 765.
p. 41. People swallowed by monster, 612.
p. 47. Origin of the sun, 727; 728.
p. 75. Animals tow people across the ocean, 824.
p. 77. Helper addressed as "wife," 838.

Travelers are challenged to contests, 797; 816.

Smoke test, 808.
p. 81. Test tale: Bone game, 812.
p. 83. Heat test, 806; 808.
p. 85. Endurance test, 812.
p. 87. Test tale: Ferocious grizzly bears, 806.

Wrestling-match, 812.

1016 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Sapir, Edward. Wishram Texts, etc.— Concluded.
WiSHRAM — Concluded,
p. 89. Wrestling in the air, 813.
p. 99. Crow is blackened, 677; 678.
p. 105. Coyote pretends to be dead, 586, No. 28.
p. 111. Skin-sliifter, G06, No. 66.
p. 115. Origin of death, 664.

p. 139. Deserted child as introduction to a story, 784.
p. 141. Magpie blanket helps to procure fish, 596, No. 37; 597; 785.
p. 145. Deer cuts meat from liis body, 696; 697.

Deer draws Wood, 697.
p. 163. The stupid monster, 762; 765.

p. 165. Coyote induces Grizzly Bear to swallow hot stones, 682.
p. 171. Chain of arrows, 864; 866.

Wasco.
p. 244. Protracted local winter, 829; 830.
p. 260. Deserted child as introduction to a story, 784.
p. 261. Magpie blanket helpful in obtaining fish, 596, No. 37; 597; 785.
p. 267. People swallowed by monster, 612.
p. 269. Diving for fish, 699.

p. 270. Mountain Sheep pulls blood out of his wife's nose, 697.
p. 281. Raven pulls off the arm of a cliief, 719.
p. 285. The stupid monster, 762; 765.
p. 288. Diving for fish, 699.

p. 299. Brothers are given leaves in place of arrow-points, 742.
p. 303. Chain of arrows, 864; 866.
p. 308. Origin of the sun, 727; 728.

Boas, Franz. Traditions of the Tillamook Indians. Journal of American Folk-Lore,
XI, 1898. Cited Till,
p. 25. Whaling-contest, 813.
p. 28. Woman walks over water, 781.
]). 30. Travelers are challenged to contests, 797; 816.
The closing door, 797; 798.
■ Heat test, 806; 808.
p. 31. Hoop-rolling game, 813.

Visit to the house of Shadows, 702; 703.
p. 134. Cliildren originate from arrow-heads, 734; 735.
p. 136. Heat test, 806; 808.
p. 137. Chain of arrows, 864; 866.
Skin-shifter, 606, No. 66.
p. 138. The faithless woman, 847.

p. 141. Transformer makes the princess sick and cures lier, 722.
p. 142. The bumblebees, 585, No. 19.
p. 144. Origin of the herrings, 653; 655.

Frachtenberg, Leo J. Coos Texts. Columbia University < 'onirihulions to Anthro-
pology, I. 1913. Cited Coos,
p. 12. Chain of arrows, 864; 866.
p. 27. Test tale: The falling tree, 800.

Chief tries to catch youth under the ice of the soa, 801; 803.
p. 43. Origin of death, 664.
p. 91. Climbing-contest, 812.
p. 103. Woman swallowed by bear kills liiin, 719.

BOAS] APPENDIX V INDEX TO REFERENCES 1017

Frachtenberg, Leo J. Coos Texts — Concluded,
p. ion. Cliildren orij,'inate from a hammer, 734; 735.

Cliild jumps into mouth of monster and kills it, 719.
p. 127. The invisible torch, 820; 821.
p. 151. Chain of arrows, 864; 866.

Skin-sliifter, 606, No. 66.
p. 155. The faithless woman, 847.
p. 169. Skin-sliifter, 606, No. 66.

Sapir, Edward. Takelma Texts. University of Pennsylvania, Anthropological Puh-
lications of the University Museum, n. No. 1. 1909. Cited Takelma.
p. 39. Visit to the house of the salmon spear-shaft, 702; 703.

Killing of the water monster, 595, No. 31.
p. 51. Deer provide meat by cutting flesh off of his body, 696; 697.
p. 52. Panther's pancreas used as ball, 706.
p. 81. People swallowed by monster, 612.
p. 99. Origin of death, 664.
p. 117. Jealous Bear kills children of rival, 587.
p. 161. Skin-shifter, 606, No. 66.

Boas, FraiLB. Indianische Sagen von der Nord-Pacifisclien Kiiste Amerikas. Ber-
lin, 1895. Cited 5 (=Boa8 4).

SHU.SWAP (Sh).
p. 1. Introduction of Transformer tale, 587; 588, No. 7.

Woman throws medicine on her three sons. 587.

Transformer kills the woodchuck, 613, No. 9.

Woman with toothed vagina, 614, No. 12.
p. 2. Transformer kills Grizzly Bears, 610, No. 3; 611.

Climbing-match, 812.

The kicking hare, 615, No. 15.

Transformer kills the elk monster, 611. No. 4.
p. 3. Origin of tobacco, 612, No. 6.

Transformer kills the bighorn sheep, 612, No. 7.

Transformers kick a rock-slide down hill, 606, No. 67; 608.
p. 4. Transformers make hollows in rock, 614, No. 13.

Transformer encounters an eagle, 613, No. 11.

The end of the Transformers, 615, No. 17.
p. 5. Origin of the sun, 727.

p. 8. The house of the hair and of the comb, 702; 703.
p. 10. Food supply discovered by quarrel of children, 788; 789.
p. 12. The house of the Mountain Goats, 738; 739.
p. 13. The stolen harpoon, 606, No. 67; 608.
p. 14. The man with the new head, 769; 770.

Thompson (Ntl).
p. 16. Transformers are children of Black Bear, 587 (588, No. 2d).

Men transformed into stone (604, No. 56).

G-ok-ocTa (Hog Fennel), 615, No. 1.

The stolen harpoon, 606, No. 67; 607.

Transformers quarrel, 608, No. 68.

Transformer kills Grizzly Bears, 010, No. 3; 611.
p. 17. Man marries trees, 609, No. 69.

Chain of arrows, 864; 865.

The Sun and the boy, 785.

Sun gives boy lucky bow, 596, No. 37; 597.
p. 18. Meeting with blind women, .593, No. 24; 594.

1018 TSIMSHIAN MYTHOLOGY [eth. a.xx. 31

Boas, Franz. Indianische Sagen von der Nord-Pacifischen Kiiste Amerikas^Cdii.

StseE'lis (Sts).
, p. 19. Transformers children of Black Bear, 586 (588, No. 2a).

Transformer comes down to Harrison Lake, 588, No. 9.

Transformers travel with Mink, 588, No. 12.

Youngest wears a beaver cap, 588, No. 13.

Origin of flag (601, No. 1).

Deserted boy is helped by the Sun, 785.
p. 20. Deserted boy gives herring to Crow to carrj' to person who pitied him, 788.

People return to deserted boy, 791.

Ancestor transformed into stone, 003, No. 30.

Origin of constellation (603, No. 30; 604, No. 61).
p. 21. Origin of constellation (604, No. 62).

Transformers visit Sx'ai, 605, No. 64.

Body-parts of shaman transformed into stone, 602, No. 24.

The jealous husband, 610, No. 77; 847; 849.
p. 22. Origin of swallow (GIO, No. 77).

Man is transformed into fish, 602, No. 16.

Origin of snake (601, Nos. 2 and 3).
p. 23. Origin of a fish and a newt (601, Nos. 4 and 5).

Transformer puts sexual organs in their present place, 601, Nos. 24 and 25;
(609).

Coyote's wife is a knot-hole, 609, No. 69.

Transformers quarrel, 608, No. 68.

The stolen harpoon, 606, No. 67; 607.

One Leg transformed into stone (602, No. 25); 606, No. 67; 607.
p. 24. Vagina dentata, 604, No. 63; 809.

Seal-hunter transformed into stone, 602, No. 20.
p. 25. Origin of sturgeon, beaver, and badger (601, Nos. 11-13).

Mink makes a girl sick and cures her, 722.
p. 26. Transformation into a stone (602, No. 27).
p. 27. Transformation into stone (603, Nos. 28, 29).

Origin of mountain goat (601, No. 10).

Child is thrown into the water and becomes a sturgeon, 698; 774.
p. 28. Transformer faints and is restored (609, No. 71).

Child originates from fish roe, 734; 735.
p. 29. Transformer reaches a blind woman who is making a canoe, 594, No. 25.
p. 30. Kaia'm transformed into stone (605, No. 64).

Old person who ties up his wrinkles, 861.

Vagina dentata, 809.
p. 31. Chain of arrows, 864; 865.
p. 32. Animals watching trail, 798

p. 33. Mink pretends to die (569, No. 40; 586, No. 28); 706; 707.
p. 34. Birds produce food by their song, 696.

Thunderbird carries bird woman away, 712-714,
p. 38. Meeting mth blind women, 593, No. 24.
p. 39. Moon tests a man who married the daughters of the Sun, 797; 815.

Dangerous animals watch the door, 798.

Spine seat, 799.

Wedge test, 801; 802.

Bones stick in the throat of the Moon, 811.

Test tale: Ferocious bear, 806.

Revenge of the animals, 810; 811.
p. 43. Origin of fire, 585, No. 24; 660; 663.

BOAS] APPENDIX V INDEX TO REFEKENCES 1019

Boas, Franz. Indianische Sasen von der Nord-Pacifischen Kiiste Amerikas — Con.
StseE'lis (Sts) — Concluded.

p. 43. Mink fights with ghost, 585, No. 20; 663.
p. 44. Mink marries, 585, Nos. 2, 4', and 15.

Skunk and Coyote, 727.
COWICHAN (Cow).

p. 45. No introduction to Transformer tale recorded, 587.

Person.s transformed into stone (603, Nos. 34 and 35).
p. 46. Origin of the deer, 599. No. 16; 600.

Tlie arrogant and the modest hunters (61(f No. 78); 716; 717.

Origin of bluejay (601. No. 7).

Origin of elk, bear, and ducks (601, No. 8).
p. 47. Origin of fish and lake-being (601, No. 9).

Canoe transformed into stone (603, No. 36).

Transformer teaches how to roast flounders. 606, No. 66.
p. 49. The hunter and his wooden wife, 744; 746.
p. 51. AMiale swallows Raven. 687; 688.

Deserted boy is helped. A whale kills the people, 785.
p. 52. Deserted boy sends Raven with food to persons who pitied him, 788.
p. 53. Food is discovered when a person eats secretly, 788; 789.

People return to deserted prince, 791.
Nanaimo (NaV
p. 54. Mink fights with ghosts and obtains fire, 585, Nos. 20, 24; 660; 662; 663.
p. 55. Origin of daylight, 646; 647.

Woman carried away by the Killer Wtales, 840; 841; 843.

Meeting with blind women, 593, No. 24; 842.
p. 56. The wood-splitting slave. 843-845.
Squamish (Squ).
p. 56. No introduction to Transformer tale recorded, 587; 588, No. 4a.

Origin of the deer, 599, No. 16; 600.

Origin of a bird, 601, No. 14.
p. 57. Fat drips out of hands of host, 695.

Raven kills seal. 706.
Lku'ngen.

p. 61. Male child disguised as female, 857.
CoMox (Co).
p. 63. No introduction to Transformer tale recorded, 587.

Ancestor transformed into stone (603, No. 37).

Transformer meets Mouth Body, 596, No. 32.

Shaman is transformed into a codfish, 589, No. 5; 590; 602, No. 17; 685.

Mountain is caused to move (604, No. 59).
p. 64. Transformer Idlls the water monster, 595, No. 31.

Transformer paints birds, 602, No. 15; 664; 665.

Origin of tides at Seymour Narrows (604, No. 58).

Origin of the deer, 599, No. 16.

Origin of the crane, 600, No. 20.

The stolen harpoon. 606, No. 67; 607.

Sun kills Little Pitch. 683; 684.

Chain of arrows, 864; 865.
p. 65. Sons of Pitch become Sun and Moon, 728.

Test tale: Visit in heaven, 795; 797; 814,

Chain of arrows, 804; 865,

Meeting with blind women, 593, No, 24,

Bovs transformed into fish caught'bv Crane, 606, No, 67; 607.

1020 TSIMSHIAX MYTHOLOGY [eth. axx. 31

Boas, Franz. Indianisclie Sagen von der Nord-Pacifischen Kiiste Amerikas — Con.
CoMox (Co) — Continued.
p. (iO. The spine seat, 799.

Test tale: Swallowing red-hot stones, 682; 809.

Vagina dentata, 809.

Reflection of fugitive mistaken for fugitive himself, 741.

Test tale: Father-in-law tries to lull his son-in-law, 797.'
p. 07. Wedge test, 801; 802.

Test tale: Father-in-law tries to drown lioy, 804.

Water animals fright«i father-in-law, 811.

Son-in-law brings piece of bark, 800.
p. 68. Son-in-law is sent out to pick berries in winter, 806.

Birds produce food by their song, 696.

Bush grows out of the father-in-law's belly, 811.

Revenge of the animals, 810; 811.

Test tale: Ferocious woodpecker, 806.

Test tale: Visit in heaven, 795.

Chain of arrows, 864; 865.
p. 69. Test tale, 814.

Vagina dentata, 604, No. 63; 77:3; 809.
p. 70. Youth takes away the canoe of his father-in-law, 811; 812.

Test tale: Father-in-law tries to kill his son-in-law, 797.

Wedge test, 801; 802.

Whales jump at father-in-law, Sll.

Revenge of the animals, 810; 811.
p. 71. Mink marries, 585, Nos. 2, 4, 4', 14, 15.

Mink biu-ns a girl's groins, 586, No. 29; 707.
p. 72. Mink makes war on Land Otter, 585, No. 7.

Mink and women, 585, No. 16.
p. 7.3. Mink recognized as father of a child, 585, No. 8.

Mink pretends to be dead, 586, No. 28; 706; 707.

Ra-\-en catches the steelhead salmon, 674; 675.
p. 74. The salmon is stolen, 676.

Wolves steal Mink's musk-bag, 586, No. 27; 706.

Mink and Holothuria (585, No. 17).

Mink uses viilva for bait. 585, No. 18: 688.

WTiale swallows Mink, 687; 688.
p. 75. Mink kills son of Wolf, 585, No. 9.
p. 76. Bird pulls mountain-goat fat out of his anus, 697; 698.

Birds produce salmon eggs by cutting the ankle, 696.

The host lets oil drip out of his hands, 095.

Raven steals Ms sisters' berries, 705.
p. 77. Raven marries Hair-Seal Woman, 702.

Raven pushes Deer over a precipice. 704.

Raven and Gull, 666.
p. 78. Raven does not recognize iiis son, 606; 708; 710.

Raven pulls off the arm of a chief, 719; 720.

Shaman cures man whose arm the Grizzly Bear stole, 820; 821.
p. 79. Diving-match, 580, No. 207; 812.

Raven is pelted with tallow, 686.
p. 80. Reflection of person seen in water, 741.

Origin of fire, 660; 661.

A\Tiirlpool in mid-ocean, 832.
p. 81. The snapping door, 797; 798.

Jealous animal kills children of rival, 587.

BOiS] APPENDIX V IXDEX TO REFERENCES 1021

Boas, Franz. Indianische Sagen von der Nord-PacifiBchen Kiiste Amerikas — Con.
CoMox (Co) — Concluded.

p. 82. Thunderbird steals the wife of another bird, 712; 714.

Birds produce food by their song, 69G.

Hoop-rolling game, 712; 813. ,

p. 83. Animals travel in the Whale's canoe to kill Thimderbird, 714-716.
p. 84. Children originate from mucus and tears, 734; 735.

Woman tears out her hair, 861.
p. 87. Seal car\-ed of cedar wood, 822; 824.
p. 88. Double-headed serpent as food, 809.

The war between the dwarf and the birds, 868.
p. 89. The faithless woman, 847; 849.
p. 92. A girl who marries a Dog is deserted, 785.
p. 93. The sun's blanket contains fish, 596, No. 37.

Food secretly eaten is discovered, 789.
p. 94. The imdsible bark, 820; 821.

Pentlatch.
p. 96. The faithless woman, 847; 849.

NOOTKA (Nu).

p. 98. No introduction to Transformer tale recorded, 587.
Origin of the deer, 599, No. 16; 600.
Origin of the beaver, 600, No. 18.

Transformer gives to tribes their languages (597, No. 38).
p. 99. The in\-isible harpoon, 820; 821.
p. 100. Kwo'tiath marries the Pitch, 585, No. 4'.

War on the South Wind, 658-660.

Halibut and Skate, 659; 660.
p. 101. Whale swallows Kwo'tiath, 687; 688.
p. 102. Origin of fire (two versions), 600; 661.
p. 103. Thunderbird steals the wife of another bird, 712-714.

Hoop-rolling game, 712; 813.

Birds ])roduce food by their song, 696.
p. 104. Fishbones thrown Into water revive, 698; 774. '

Animals make an artificial whale and kill Thunderbird, 714-716.
p. 105. Woman made pregnant by swallowing leaf, 641; 646.

Kwo'tiath names places (574, No. 98).

Raven pushes Deer over a precipice, 704.

The arrogant and the modest hunters, 710; 717.
p. 106. The host lets oil drip out of his hands, 695.

Raven scares away feasters, 688; 689.
p. 107. Raven steals liis sisters' berries, 705; 706.

Raven is hit in knife-thi'owing contest, 680, No. 202; 812.
p. 108. Raven burns a girl's groins, 707; 708.

Privates removed from forehead (576, No. 130); 601, No. 24

Raven obtains fresh water, 651 ; 653.

Mink and women, 585, No. 16.

Mink recognized as father of a child, 585, No. 8.
p. 109. Mink and hornet-nest, 585, No. 19.

p. 111. Test tale: Wolves test prince by throwing him on sharp spines, 799.
p. 112. The hunter and his wooden wife, 744; 746.
p. 114. Reflection of fugitive mistaken for pursuer's own reflection, 741.

The stupid monster, 762; 764.

Girl who marries a Dog is deserted, 785.

1022 TSIMSHIAN MYTHOLOGY [etii. ANN. 31

Boas, Franz. Indianische Sagen von der Nord-Pacifischen Kiiste Amerikas — Con.
NooTKA (Nu) — Concluded,
p. 115. Deserted girl gives meat to bird to carry it to person who pitied her, 788.

Food is discovered when a person eats secretly, 7S8; 789.

People return tp deserted girl, 791.
p. 11(5. Children originate from mucus and tears, 734; 735.
p. 117. Chain of arrows, 864; 865.

Test tale, 815.
J). 118. Mucus Boy meets the blind Snail Women, 593, No. 24; 594.

Test tale: Father-in-law tries to kill son-in-law, 797.

Dangerous animals to wateli tlie door, 798.

The snapping door, 797.

The spine seat, 799.

Heat test, 806; 807.

Chief tries to drown youth, 801; 803.

Wedge test, 801; 802.
p. 120. Frogs and snakes as food, 809.

Journey across the ocean past the Salmon villaires, 775.
p. 121. Sealer deserted in cave, 822.

Sea-lion rock, 818.
p. 123. The faithless woman, 847; 849.

KWAKIUTL (K).

p. 129. The faithless woman, 847; 849.

p. 130. Man kills the lover of his faithless wife, 781; 783; 847; 855.

p. 132. A girl who marries a Dog is deserted, 785.

p. 133. Deserted girl sends Raven with meat to woman who helped her, 788.

Food is discovered when a person eats secretly, 788; 789.

People return to deserted girl, 791.
p. 134. Transformer meets ancestors, 591, No. 11.
p. 135. Test tale: Dza'wadalalis, 592, No. 16; 795.

Self-moving canoe, 832.

Transformer gives mussels to a man, 592, No. 17.

Transformer places poisonous clams on beach (592, No. 18).

Whale meat transformed into stone (592, No. 19).

Youtli (Transformer) meets blind women, 593, No. 24; 594.
p. 136. Test tale: Father-in-law trios to kill his son-in-law, 795; 797; 814.

The snapping door, 797.

The spine seat, 799.

Heat test, 806; 807.

Test tale: Poisonous food, 809.

Wedge test, 801.
p. 137. Test tale: Fish kill father-in-law, 811.
p. 138. Male child disguised as female, 857.
p. 149. The in^-isible arrow, 820; 821.
p. 157. Mink and Sun, 585, No. 1; 640.

Arrow-cliain, 864.
p. 158. Origin of fire, 585, No. 24*; 660; 662.

Origin of tides, 585, Nos. 23, 24; 656; 657.

Mink marries, 585, Nos. 2—4.

Mink makes war on Land Otter, 585, No. 7.

Mink fights with the ghosts, 585, No. 20.
p. 159. Mink creates a slave who disobeys him, 689; 690.

Mink gets sea eggs, 585, No. 22.

Mink and the Salmon Woman, 586, No. 25; 668-670.

BOAS] APPENDIX V INDEX TO EEFEHENCES 1023

Boas, Franz. Indianische Sagen von der Nord-Pacifiscben Kilste Amerikas — Con.
KwAKiUTL (K) — Concluded,
p. 160. Mink buras a girl's groins, 707.

Child originates from a boil, 734; 735.
p. 161. The invisible arrow, 820; 821.
p. 162. The faithless woman, 847; 848.
p. 166. The snapping door, 797; 798.
p. 167. Raven causes flood to subside, 589, No. 5; 590.

Self-moA-ing canoe. 832.
p. 168. Jealous animal kills children of rival, 587.

Bear frozen in pond , 741.

Reflection of fugitive mistaken for fugitive himself, 741.
p. 169. The house of the Mountain Goats, 738; 739.
Newettee (Ne).
p. 170. Introduction to Raven myth, C34-G3G: 781.
p. 171. Test tale: Father-in-law tries to kill his son-in-law, 795; 797.

The spine seat, 799.

Raven is made voracious, 636; 637.

Whale swallows Raven, 586, No. 26; 687; 688.
p. 172. Raven steals the whale, 688.

Fishermen break off Txii'msEm's jaw, 684; 685.

Mink and women, 585, No. 16.
p. 173. Raven induces Mnk to dive for his nose-ornament, 580, No. 215; (586,
No. 30).

Mink's Deluge, 585, No. 1; 640; 641.

Chain of arrows. 864.

Soil brought up, 674.

Origin of daylight, 646.
p. 174. Raven obtains fresh water, 651; 652.

Raven carves salmon out of wood, 666; 667.

Raven marries the dead twin, 667.

Raven and the Salmon Woman, 668-670.
p. 175. Raven abducts daughter of Salmon chief, 671; 672.

Self-moving canoe, 832.

The wood-splitting slave, 843-845.

Ori.gin of tides, 585, No. 24; 656; 657.
p. 176. Raven is drowned by Devilfish, 579, No. 190; 721.

Raven catches the salmon, 674; 675.

Raven's feast, 676.

Squirrel's face is rubbed so that hair comes off, 573, No. 73.

Raven and Cormorant, 678.

Raven kills Grizzly Bear, 680; 681.
p. 177. Raven driven away by the feasters (578, No. 181).

Diving for fish, 699.

Thrush slaps his own back, and berries come out, 697; 698.

Raven is given red-hot coal in place of food, 578, No. 182.

Birds produce salmon eggs by cutting the ankle, 696.

The host lets oil drip out of his hands, 695.

Raven steals his sisters' berries, 705.
p. 178. Raven steals his sister's clams (578, No. 183).

Raven burns girl's groins, 707; 708.

1024 TSIMSHIAN MYTHOLOGY [f.th. ANN. 31

Boas, Franz. Indianische Sagen von der Nord-Pacifischen Kiiste Amerikas — Con.

Xewettee (Xe) — Continued,
p. 179. The Thunderbird abducts Raven's son. 708; 709.

Magical origin of children. 734.

Raven goes to take revenge for the death of his son, 712.

Animals make an artificial whale and kill Thunderbird, 714-716.

Raven kills Pitch, 683.
p. 180. Girl who steals sea eggs is deserted, 580, No. 208; 785.

Deserted child sends bird with food to relatives, 788.
p. 181. Food is discovered when a person eats secretly, 788; 789.

Raven invites the monsters, 718.
p. 182. Contest between Ha'yilika^we and O'^meal, 589, No. 5; 590.
p. 184. The self-moving canoe, 832.
p. 186. The snapping door, 797; 798.

War on the South Wind, 658-660.

Halibut lies down in front of door, 659.
p. 187. Origin of fire, 660-662.
p. 189. Child originates from a boil, 734; 735.
p. 190. The invisible arrow, 820; 821.
p. 191. Seal takes people across the ocean, 822; 824.
p. 192. Dwarf's halibut stolen. 867.
p. 194. Transformer obtains fish, 596, No. 37; 785.

Origin of Transformer, 586; 588, No. 1.
p. 195. Transformer kills double-headed serpent and whales, 594, Nos. 26 and 27;

595.
p. 196. Transformer kills the water monster, 595, No. 31.

Transformer meets He'ligiliqala, 589, No. 1.

Transformer meets NomasE'nxeUs, 591, No. 10.

A stone is a person transformed by the Transformer, 596, No. 35.

Transformer meets O'^meiil, 589, No. 2.
p. 197. Transformer meets tribal ancestors, 589, Nos. 3-5 (591, Nos. 8, 9; 592,
No. 13).

Transformer marries daughter of Gwa'^nalalis, 592, No. 14.
p. 198. Test tale: Father-in-law tries to kill his son-in-law, 795; 797; 814.

Wedge test, 801; 802.

Berries grow out of the father-in-law's body, 811.
p. 199. Transformer returns to place of his origin, makes a house, and marries,
595, Nos. 28-30.

Transformer meets ancestor who is blind, 591, No. 12.

Test tale: Qa'mxidal, 592, No. 15; 795; 797; 814.

Son-in-law is sent to get wood, 800.

Youth takes away the canoe of his father-in-law, 811; 812.
p. 200. Firewood threatens to biu-n the house of the father-in-law, 812.

Origin of the deer, 599, No. 10.

Origin of the raccoon, 600, No, 17.
p. 201. Origin of the crane, 600, No. 20.

The stolen harpoon. 606, No. 67; 607.
p. 202. Transformer puts sexual organs in their present place, 601, No. 24.

Transformer meets Mouth Body, 596, No. 32.

Transformer meets the blind Ducks, 593, No. 24.

Transformer teaches man to paddle, 598, No. 12.

Transformer obtains fish, 596, No. 37.

Depression in a bowlder is footprint of the Transformer, 596, No. 33.
p. 203. A certain hole in a rock was made by the Transformer, 596, No. 34.

BOAS] APPENDIX V INDEX TO EEFEBENCES 1025

Boas, Franz. Indianische Sagen yon der Nord-Pacifischen Kuste Amerikas — Con.

Newettee (Ne) — Concluded,
p. 204. Snapping mouth, 797; 798.
p. 206. Hoop-rolling game, 813.

Thunderbird steals the wife of another bird, 712; 713.

Animals make an artificial whale and kill Thunderbird, 714-716.
Rivers Inlet (Ri).

p. 208. Origin of dayUght, 641; 642; 645.
p. 209. Origin of daylight, 641; 642; 646.

Raven obtains fresh water, 651; 653.

Raven carves salmon out of wood, 666.

Raven marries the dead twin, 667.

Raven and the Salmon "Woman, 586, No. 25; 668-670.
p. 210. Raven abducts daughter of Salmon chief, 671; 672.

Revival of children, 671; 672; 698; 774.

Raven steals his sisters' berries, 705.
p. 211. Raven bums a girl's groins, 707; 708.

Magical origin of children, 734.

The Thunderbird abducts Raven's son, 708; 709.

Animals make an artificial whale and kUl Thunderbird, 712; 714-716.
p. 212. Raven pushes Deer over a precipice, 704.

Wren kills the Bear, 718; 719.
p. 214. Origin of fire, 660-662.

Animals make an artificial whale and kiU Thunderbird, 712; 714; 715.

Origin of death, 663; 664.
p. 215. Mink gets tides, 585, No. 23; 656; 657.

Mink and Sun, 585, No. 1; 640.

Arrow-chain, 864.
p. 218. Human eyes as food, 809.
p. 220. Human eyes as food, 809.
p. 226. Girl is taken away by the Bear, 748; 836; 837.

Wet wood gives good fire, 837.
p. 227. Woman returns from Bears, 837.
p. 228. Youth monies a Thunderbird girl, 792; 795.

Test tale: Cruel chief maltreats his slaves, 796.,

Chief deserted on an island, 810.

The biting door, 797; 798.

Blind man maltreated recovers eyesight, 825; 826.
p. 229. The sea-lion rock, 818.
p. 230. Visit to the house of the Sea Lions, 819.

S<?a Lions send visitor home, 822.
Bellabella or Heiltsuq (H).
p. 232. Origin of daylight, 641; 642.

Raven obtains fresh water, 651 ; 652.

Origin of the tides, 656; 657.

Raven and Eagle gather red and black cod, 692.

Thunderbud abducts Raven's son, 708; 709.
p. 233. Raven kills Deer with a hammer, 703.

The Stump eats the Salmon, 675; 705.

Origin of raccoon (578, No. 184).

Guests treated with excrements that are transformed into berries, 697; 698.

Squirrel's face is rubbed so that hair comes off, 573, No. 73.

Raven scares away people, 688; 689.
50633°— 31 ETH— 16 65

1026 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Boas, Franz. Indianische Sagen von der Nord-Pacifischen Kuste Amerikas— Con.
Bellabella or Heiltsuq (H) — Concluded.
p. 234. Kaven marries Tslu'mqalaqs (580, No. 209).

Raven quan-els with Eagle (580, No. 210).

Mink and Sun, 585, No. 1; 640.

Arrow-cliain, 864.

The faithless woman, 847; 848.
p. 237. The invisible arrow, 820; 821.
p. 238. Self-moving canoe, 832.

Men visit sea-spirit, 846; 847.
p. 239. Dangerous food, 809.

The snapping door, 797; 798.
p. 240. Human eyes as iood, 809.
p. 241. Origin of fh'e, 660; 662.
Bellacoola (BO),
p. 241. Origin of daylight, 641; 642; 644.

Origin of colors of birds, 664; 665.
p. 242. Raven car\'es salmon out of wood, 666; 667.

Raven abducts daughter of Salmon chief, 671; 672.
p. 243. Raven burns a girls' groins, 707; 708.

Raven steals his sisters' berries, 705.
p. 244. Raven tries to drown Yaii'ntsa (578, No. 185).

Raven and Cormorant, 678; 679.
p. 245. The host lets oil drip out of his hands, 695.

Bird produces berries by song, 696.

Raven pushes Deer over a precipice, 704.

The arrogant and the modest hunters, 716; 717.
p. 246. Raven and the Salmon Woman, 668.

Raven learns to make nets (576, No. 140).

Mink and Sun, 585, No. 1; 640.

Arrow-chain, 864.
p. 247. The faithless woman, 847; 849.

The stolen harpoon, 606, No. 67; 608.
p. 252. The brain-sucking monster, 740.
p. 253. Reflection of fugitive mistaken for fugitive himself, 741.

The biting door, 797; 798.
p. 254. The invisible arrow, 820.
p. 255. Test of faithfulness of husband, 780
p. 256. Wren kills the Bear, 718; 719.

The wooden wife, 744; 745.

Half-person, 831.
p. 257. The faitliless woman, 847-849.
p. 258. Transformer meets bUnd man, 594, No. 24.

Hero kills water monster, 595, No. 31.
p. 259. Woman carried away by the Killer WTiales, 840; 841.

The wood-splitting slave, 843-845.
p. 260. Test tale: Jealous husband, 796; 797; 815.

Test tale: The falling fuel, 800.

Chief tests his son-in-law in rock-slide, 803.
p. 261. The magical blanket that produces fish, 596, No. 37; 597.
p. 262. The ascent of a boy to the sun, 770; 779.
p. 263. A boy meets blind women in the sky, 593, No. 24; 594.

Girl who marries a Dog is deserted, 785; 791.

BOAS] APPENDIX V INDEX TO REFERENCES 1027

Boas, Franz. Indianische Sagen von der Nord-Pacifischen Kuste Amerikas — Con.
Bellacoola (BC) — Concluded.
p. 264. Gift of food is discovered when a child chokes, 788; 789.
p. 265. People return to deserted girl, 791.
p. 266. The boy who was taken away by the Salmon, 770; 772; 773.

Fish assume human form, 776.

Boy's journey to the Salmon \-illage, 773.

Vagina dentata, 778; 809; 815.
p. 267. Salmon Boy and hia friend meet four girls bathing, 778.

The return of the salmon, 775; 776.
TSIMSHIAN (Ts).
p. 272. Introduction to Raven myth, 634-636; 781.
p. 274. Test tale: Father-in-law tries to kill his son-in-law, 795; 797.

The hole in the sky, 798.
p. 275. Raven is made voracious, 635; 636.
p. 276. Origin of daylight, 641; 642.

Raven threatens to let out the daylight, 649.

Raven creates a slave who disobeys him, 689; 690.
p. 277. A bird is given red cheeks. Squirrel's face is rubbed .so that hair comes
off (probably a Tlingit tale), 573, Nos. 72, 73; 676.

Raven catches the steelhead salmon, 674.

Raven and Cormorant, 678; 680.
p. 278. Stone and Elderberry Bush, 663.

The Deluge, 727.

House of Chief Pestilence, 768.

Chain of arrows, 864; 865.
p. 279. Biu'ning Leggings and Burning Snowshoes, 781; 782.
p. 281. Gau'6. The faithless woman, 847-850.

Animals help poor people, 758.
p. 283. Heavenly children revenge their ancestors, 850-8.54.
pp. 285-287. Asi'wa. The meeting on the ice, 792; 793.
p. 285. Animals help poor people, 758.
p. 287. Asi'wa pursues the magic bear, 794.

Test tale: Father-in-law tries to kill his son-in-law, 797; 815.

Test tale: Youth is sent out to hunt on mountains, 803.
p. 288. Asi'wa's return from heaven, 817.

Asi'wa marries among the G'it-qxa'la, 817; 818.

The sea-lion rock, 818.

Visit to the house of the Sea Lions, 819.
p. 289. The invisible arrow, 820.

Sea Lions send 'visitor home, 822.

Killer whales made of wood, 822; 823.
p. 290. Brothers are lifted up to the sky, 861.

The Land Otter, 862.
p. 291. Men receive crests from sea-spirit, 846.
p. 293. Chief invites the monsters, 718.
p. 294. Girl is taken away by the Bears, 748; 752; 7.53; 757; 835-837.

Moiise Woman as adviser, 752.
p. 295. Wet wood gives good fire, 837.

Woman runs away from the Grizzly Bears, 755; 838.

Woman marries lake-being, 838; 839.
p. 297. Magical sling stones, 869.
p. 298. Gift of food is discovered when a child chokes, 788; 789.

GunaxncsEmga'd and Halus, 855; 856.

299,

300,

302,

303

304,

305,

1028 TSIMSHIAN MYTHOLOGY [eth, Ann. 31

Boas, Franz. Indianische Sageu von der Nord-Pacifischen Kuste Amerikas — Cou.
TsiMSHiAN (Ts) — Concluded.

Woman carried away by Killer Whales, 840-842.

The wood-splitting slave, 843-845.

Child who feeds eagles is deserted, 785.

Deserted child flies as bird to relatives to give them food, 788.

Child chokes, 788; 789.

Six hunters find themselves in a deep pit, 861.

Beaver and Porcupine, 724-726.
Haida (Hai).
p. 306. Introduction to Raven myth (Kaigani), 621-629.

Introduction to Raven myth (Skidegate), 625-629; 639.
p. 308. Woodpecker's salmon roe becomes pitch (578, No. 169).

Origin of the tides, 656; 657.
p. 309. Raven and Eagle gather red and black cod, 692.

Raven steals blubber from children, 686.

Raven deserts Master Fisherman on a lonely island, 710.
p. 310. Rescue of girl from a biu-nt town (Kaigani), 832.
Tltogit (T1).

p. 311. Origin of daylight, 641-644.

p. 313. Raven tlireatens to let out the daylight, 649.

Raven breaks up moon and puts it in the sky, 651.

Origin of animals, 650.

Origin of the tides, 656.

Raven obtains fresh water, 651.
p. 314. Origin of fire, 660; 661.

Raven is blackened (578, No. 170; 677; 678).

Fishermen break off Raven's jaw, 684; 685.

Raven creates a slave who disobeys him, 689; 690.
p. 315. Slave eats food offered to Raven, 690.

Raven pretends to die, 690; 691.

Raven kills his slave, 691.

Whale swallows Raven, 687; 688.
p. 316. Raven steals the Whale, 688; 689.

Raven cuts a canyon (575, No. 116).

Raven visits Shadows, 702; 703.
p. 317. Raven and Cormorant, 678; 679.

Raven kills Grizzly Bear, 680-682.

An animal cuts his hands and grease drips out, 696; 697.

Raven invites the monsters, 581, No. 224; 718.

Women supported by a log, 578. No. 171.
p. 318. Witch steals Raven's breath, 580, No. 201; 737.

Raven kills the One-Eyed Giant and his wife, 580, No. 202.

Raven's shooting-match, 580, No. 211; 721.
p. 319. Rnife-throwing contest, 812.

Raven turns into a woman, 577, No. 157; 692; 694.

Origin of death, 663; 664.

Man becomes the supporter of the world, 731; 732.
p. 320. The whirlpool at the edge of the world, 832.
p. 322. Land Otter, 862.
p. 324. Invisible harpoon, 820.
p. 328. The man who married the Bear, 742; 744.

BOAS] APPEKDIX V INDEX TO BEFEEENCES 1029

Boas, Franz. Tsimshian Mythology. Appendix I of this volume.
Bellabella. Cited H ap.
p. 883. Origia of the deer, 599, No. 16.

Origin of otter, 600, No. 17.

Transformer creates man and dog, and names people and animals, 600,
Nos. 21-23.

Transformer meets the blind Geese, 593, No. 23.

Raven burns a girl's groins, 707; 708.

Thundorbird abducts Raven's son, 708; 709.

Magical origin of cliildren, 734.
p. 884. Raven does not recognize his son, 709.

Raven goes to take revenge for death of liis son, 712.

Animals make an artificial whale and kill Thunderbird, 714.

Origin of daylight, 641; 645.
p. 885. Origin of frogs and birds, 649; 650.

Child who feeds eagles is deserted, 785-787.

Mink and Sun, 585, No. 1.
p. 886. The boy who goes to marry the Salmon's daughter, 770; 772.

Boy's journey to the Salmon village, 772.

Horizon passed on way to Salmon country, 775.

Revived children, 773.
p. 887. Child's father recognized, 778.

Revival of children, 698.
. p. 888. Wren kills the Bear, 718; 719.

Raven obtains herrings, 653; 654.

The return of the salmon, 776.
NooTKA. Cited Nu ap.
p. 888. Origin of daylight, 641; 646.
p. 891. Wren kills the Bear, 718.

Raven lets out the daylight, 649; 650.
p. 892. Raven obtains fresh water, 651; 652.
p. 894. Origin of fire, 660; 661.

p. 895. House of the owner of fire is set with spikes, 799.
p. 897. Bungling host: Children of host are killed, 698.
p. 900. Raven kills Bear, 680; 681.
p. 902. Raven and Cormorant, 678.

p. 904. Children originate from mucus and tears, 734; 735.
p. 905. Stupid monster, 762; 764.
p. 907. Arrow-chain, 864; 865.

Blind women are visited in the sky, 593; 594.
p. 908. Mucus Boy becomes Transformer, 587.

Transformer creates fish, 596, No. 37.
p. 909. AVedge test, 801; 802.

Transformer marries a girl. 592, No. 16.
p. 910. Dolphins kill father-in-law, 811.

Origin of land otter, 600, No. 17.

Origin of raccoon. 600. No. 17.
p. 911. Origin of the beaver, 600, No. 18.

Origin of marten and bear, 600, No. 17.
p. 912. Origin of the deer, 599, No. 16.

1030 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Boas, Franz. Tsimshian Mythology — Concluded.
NooTK A — Concluded .
p. 913. Origin of mink, 600, No. 17.

Transformer puts sexual organs at their present place, 601, No. 24.
Transformer creates man and woman by carving them out of wood, 598,

No. 13.
Origin of daylight, 647.
p. 916. The invisible arrow, 820; 821.
p. 917. Man boiled in kettle, 768.
p. 919. The revenge of the husband, 849.

Man who married Salmon Woman, 770; 779.
p. 928. Revival of children, 698; 779.

p. 930. Salmon give instruction regarding salmon taboos, 779.
p. 934. Eaven steals the salmon of feasters, 676.

MISCELLANEOUS

*** All titles, unless otherwise stated, refer to the Bibliography, p. 39.

Tlingit.

LiJTKE, FBODOR. Cited 2.

I. 189. Introduction to Raven myth, 621-625.
ERMAN, A. Cited 3.

p. 304. Introduction to Raven myth, 021.

p. 372. Introduction to Raven myth, 621.

SWANTON 4.

p. 452. Man becomes the supporter of the. world, 731; 732.
Ts!ets!a'ut.

BOAS 14. Cited Tsts.

I. 259. Whirlpool in the middle of the sea, 832.

I. 263. The man who married the Marmot Woman, 759; 762.

I. 264. Man recognized by means of his bracelets, 777.

I. 265. The man who married the Cloud Woman, 759; 762.

I. 267. Test tale: Father-in-law tries to kill his son-in-law, 797.

Heat test, 800; 807.

II. 43. Beaver and Porcupine, 724; 726.
Tahltan.

EMMONS 4. Cited Tit.

pp. 117, 118. Origin of daylight, 641-643.
Haida (Masset).

HARRISON. Title p. 625, note 2.

pp. 14-29. Haida Raven legend, 625. (See pp. 630-632.)
Tsimshian.

BOAS. Title p. 747, note,
p. 205. Prince Snail, 747.

KWAKIUTL.
BOA.S 5.

p. 324. Owl marries a girl, 871.

p. 326. Boys become supernatural beings, 871.

p. 372. The stupid monster, 762; 763.

Children originate from mucus, 734; 735.

Image in water, 741.
p. 387. Snapping door, 797.
p. 655. Spirit of sleep, 871.

BOAS] APPENDIX V INDEX TO EEFEEENCES 1031

NooTKA (Nitinath).

BOAS. Globus, LIII, 18S8.

p. 157. Transformer is called Alls, 587.
Origin of (he crane, 600, No. 20.
p. 31G. Chain of arrows, 864; 865.
SPROAT. Title p. 714, note. Cited Nu Sproat.

p. 177. Animals make an artificial whale and kill Thunderbird, 714; 716.
p. 178. Origin of fire, 660; 662.
p. 181. Raven and Cormorant, 678; 679.
NooTKA (Makah).

SWAN. Title p. 657, note.

p. 65. Origin of tides, 656; 657.
p. 92. War on South Wind, 658; 660.
Stseelis.

HILL-TOUT. Title, p. 603, note.

p. 400. Ancestor transformed into stone, 603, No. 29.
Chilliwack.

HILL-TOUT. Title, p. 602, note 1.

p. 367. Transformation into stone, 603, No. 43. ■
p. 368. Origin of colors of birds, 664; 665.

Transformer paints birds, 602, No. 15.
Kwantlen.

HILL-TOUT. Title, p. 602, note 1.

p. 414. Origin of muddy water, 604, No. 60a.
Lkungen.

hill-tout 7.

p. 335. Children originate from mucus and tearf?, 734; 735.
p. 344. Sea lion made of wood, 822; 824.
p. 348. Birds produce food by their song, 696.
Raven almost drowned, 578, No. 185.
p. 346. The girl who rejected her suitor, 769; 770.
Chehalis.

BOAS. Globus, Lxiii, 1893.

p. 155. Introduction to Transformer tale, 588, No. 6.
p. 191. Origin of daylight, 646; 647.

PUYALLUP,

BOAS. Globus, LXIII, 1893.

p. 154. Introduction to Transformer tale, 588, No. 5.

No introduction to Transformer tale recorded, 587.
p. 155. Origin of the deer, 599; 600.

NiSQUALLY.

KANE, PAUL. Title, p. 822, note.

p. 250. Seal is carved of wood, 822; 824.
PuGET Sound.

PHILLIPS, w. s. Totem Tales. Chicago, 1896.
p. 218. Theft of the sun, 646; 647.
Thompson. Cited Ntl.

HILL-TOUT 2.

p. 561. Coyote makes the princess sick and cures her, 722.

p. 564. Hog Fennel, 615; 616.

p. 575. The host lets oil drip out of his hands, 695.

p. 576. Magpie catches deer in a net, 699; 700.

p. 577. Diving for fish, 699.

1032 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Okanagon.

HiLi^Toirr. Title, p. 864, note 3.

p. 145. Origin of the sun, 727; 728.

p. 146. Chain of arrows, 864; 866.

p. 150. Weak arrow-points, 742.

GATSCHET, A. S. Globus, LII, 1888.

p. 137. Chain of arrows, 864; 866.
Carrier. Cited Car.

MORiCE, father. Title, p. 641, note 3.
p. 125. Origin of fire, 660; 662.
p. 126. Origin of daylight, 641.

Origin of water, 646.
p. 171. Blind man maltreated recovers his sight, 825; 827.

KUTENAI.

BOAS. Title, p. 864, note 2.

p. 164. Origin of the sun, 727; 728.
p. 165. Chain of arrows, 864; 865.
p. 171. The stupid monster, 762; 763.
BOAS. Kutenai Tales. _1916. Title, p. 727, note 1.
p. 9. Diving for fish, 699.
pp. 49, 66, 69. Trails stop fire, 727; 808.
p. 71. Diving-match, 812.

p. 87. Attempt to cause Transformer to swallow red-hot stone, 680; 683.
p. 101. The Transformer obtains the arrow-straightener, 612, No. 7.
p. 105. Origin of arrow-stone, 612.
Nez Perce.

SPINDEN, H. J. Title, p. 716, note 1.

p. 18. Raven catches the steelhead salmon, 674.

The salmon is stolen, 676; 677.
p. 23. The arrogant and the modest hunters, 716; 718.
Shoshoni.

LowiE, R. H. Title, p. 694, note 1.

p. 265. Jack-rabbit makes wood meat, 698.
Owl draws blood, 697; 698.
Deer shoots himself, 697; 698.
Diving for fish, 699.
Beaver kills his children, 698.
Host calls the birds, 699; 700.
Vagina deijtata, 809.
p. 274. Origin of the seasons, 728.
Ute.

KROEBER, A. L. Title, p. 694, note 1.

p. 264. Magpie pulls blood out of his wife's nose, 697.
Snowbird makes wood meat, 698.
Mountain sheep shoots himself, 698.
Athapascan.

RUSSELL, FRANK. Title, p. 684, note.

p. 15. Fishermen break off Txii'msEm's jaw, 684; 685.
Wife kills the seducer of her husband, 762; 766.
LoucHEUX, Hare, Ghippewayan.
PETITOT. Cited 7.

p. 33. The stolen harpoon (Loucheux), 606; 608.

p. 84. Blind man maltreated recovers his eyesight i^Loucheux) 825; 827.

B04S] APPENDIX V INDEX TO EEFEEENCES 1033

LoucHEUx, Hare, Chippewayan — Concluded.
PETiTOT — Concluded .

p. 120. Man who marries animals (Hare Indians), 759; 762.

Men who marry supernatural woman (Hare), 759; 762.

p. 207. Women find themselves on top of a steep mountain (Hare), 861; 862.

p. 226. Blind man maltreated recovers his eyesight (Hare), 825; 827.

p. 234. Beaver and Porcupine (Hare), 724; 726.

p. 256. Central support of the world (Hare), 731; 732.

p. 299. Origin of the seasons (Hare), 728; 729.

p. 350. Origin of colors of birds (Chippewayan), 664.

p. 363. Half-person (Chippewayan), 831.

p. 407. The faithless woman (Chippewayan), 847; 848.
camsell, CHARLES. Title, p. 646, note 3.

p. 252. Grizzly Bear's daughter (Loucheux), 707; 708.

p. 253. Origin of light (Loucheux), 646; 647.

Raven pulls off the arm of a chief (Loucheux), 719; 720.
Eskimo.

BOAS. Title, p. 825, notes 2, 3.

p. 168. BUndboy maltreated regains eyesight (Cumberland Sound), 825; 829.

p. 625. Blindboy maltreated regains eyesight (Central), 825; 829.
HOLM. Title, p. 825, note 5.

p. 169. Blind boy maltreated regains eyesight (East Greenland), 825; 828.
thalbitzer, WILLIAM. Title, p. 825, note 5.

p. 250. Blind boy maltreated regains eyesight (Ammassalik), 825.
RINK. Title, p. 825, note 4.

p. 99. BUnd bo)' maltreated regains eyesight (Greenland), 825; 828; 829.
kroeber, a. l. Title, p. 825, note 6.

p. 169. Blind boy maltreated regains eyesight (Smith Sound), 825; 828; 829.
NELSON, E. w.

p. 461. Origin of daylight (Bering Strait), 641; 645.

p. 464. Whale swallows Raven (Bering Strait), 687; 688.

p. 465. Raven scares away people (Bering Strait), 688.

p. 467. Wife kills the girls whom her husliand has married (Bering Strait),
762; 766.

p. 483. Origin of dayUght (Bering Strait), 648.
boas. Title, p. 648, note 1.

p. 205. Origin of daylight (Port Clarence), 648.
bogoras, w. Title, p. 648, note 2.

p. 431. Origin of light (Asiatic), 648.
Ten'a.

chapman 1. Cited Anvik.

p. 8. Raven. Origin of daylight, 642.

p. 9. Origin of daylight, 641.

CHAPMAN 2.

pp. 22, 109. Origin of light. Account of the Ten'a, version of the village of
Anvik, 641; 643.
JETTE 2. Cited Ten'a.

p. 304. Origin of daylight, 641-645.

KODIAK.

COLDER, F. A. Title, p. 641, note 4.

p. 85. Origin of daylight, 641; 642; 645.
p. 90. Youth is set adrift in a bo.x, 792.

Test tale: Jealous uncle, 795; 796.

Wedge test, 801.

1034 TSIMSHIAN MYTHOLOGY [eth, ann. 31

KoDiAK — Concluded.

COLDER, F. A. — Concluded.

p. 91. Test tale: Uncle pushes youth down precipice, 803.
p. 92. Test tale: Youth is set adrift, 810.
Test tale: The closing clam, 805.
Klamath

GATSOHET, A. s. Title, p. 587, note 1.

p. 118. Jealous animal kills children of rival, 587.

ACHOMAWI.

DIXON, R. B.

p. 166. Rope shot to sky, 804; 866.
Maidu.

DIXON, R. B. Title, p. 766, note 4.

p. 69. Vagina dentata, 809.

p. 92. The stupid monster, 762; 766.
Yana.

CURTIN, J. Title, p. 760, note 5.

p. 333. The stupid monster, 762; 766.
sapie, EDWARD. Title, p. 766, note 5.

p. 127. The stupid monster, 762; 766.
Crow.

lowie, r. h. ms.

Owl draws blood, 698.

Elk asks his wife to scrape the back of his neck, 696; 697.

Owl's wife pounds bark, 698.

Condor has his nose pierced and grease comes out, 697.

ASSINIBOIN.

LOWiE, R. H. Title, p. 825, note 7.

p. 101. Origin of the seasons, 728; 729.

p. 204. Blind man maltreated recovers hia eyesight, 825; 828.
Dakota.

WATERMAN, T. T. Title, p. 809, note 1.
Vagina dentata, 809.
Osage.

DORSEY, G. A. Title, p. 766, note 3; p. 825, note 9.
p. 10. The stupid monster, 762; 766.

p. 32. Boy lives Nvith grandmother. He shoots deer, but hia grandmother
hides the meat, 825; 828.

PONCA.

DORSEY, J. OWEN. Title, p. 095, note 1; p. 766, note 1.
p. 30. The stupid monster, 762; 766.
p. 172. Contest story, 812.
p. 557. Beaver kills his children, 698.

Diving for fish, 699.

Boiling water becomes rice, 699; 700.

Squirrel cuts his scrotum, 697.
Arapaho.

DORSEY and kroeber. Title, p. 695, note; p. 825, note 8.

p. 112. Water Ousel sharpens his leg and kills buffalo with it, 699; 700.
p. 113. Man roasts bark, which is transformed into meat, 698.

Diving for fish, 699.
p. 120. Animals called. Host calls for food, 699; 700.
p. 260. Vagina dentata, 809.
p. 286. Blind man maltreated recovers his eyesight, 825; 828.

BOAS] APPENDIX V INDEX TO REFERENCES 1035

Fox.

JONES, WILLIAM. Title, p. 695, note.

pp. 229, 235. Beaver kills his children, 698.

pp. 241, 245. Skunk calls the animals, 699; 700.

pp. 257, 261. Boiling excrements become rice, 699; 700.

p. 267. Diving for fish, 699.

p. 269. Woodpecker obtains honey, 699; 700.

KiCKAPOO.

JONES, WILLIAM. Title, p. 695, note.

p. 5. BungUng-host tale: Visit to Skunk, 699; 700.

p. 7. Beaver kills his children, 698.
Kingfisher dives from a tree, 699.
Chippewa.

scHOOLCRA'PT, H. R. Title, p. 695, note.

p. 43. Woodpecker obtains raccoons, 699; 700.

pp. 43-47. Moose cuts body, 696; 697.
KADiN, PAUL. Title, p. 695, note.

pp. 14, 15. Boiling excrements become rice, 699; 700.

pp. 14, 16. Woodpecker obtains raccoons, 700.
Skunk calls the animals, 700.
SPECK, FRANK o. Title, p. 695, note.

pp. 39, 40. Ice becomes potatoes, 699; 700.

BoiUng excrements become rice, 699; 700.

p. 42. Woodpecker obtains raccoons, 699; 700.
JONES, WILLIAM. Title, p. 716, note 2.

p. 49. The arrogant and the modest hunters, 716; 717.

p. 117. Person jumps at reflection of cranberries in water, 741.

p. 207. Sturgeon swallows Niinabushu, 709.

p. 215. The arrogant and the modest himters, 716; 717.

p. 299. Bungling-host tale: Man cuts meat from his wife's back, 697.

p. 305. AVoodpecker obtains raccoons, 700.

p. 311. Squirrel obtains grease by piercing his body with an awl, 697.

p. 317. Mallard Duck obtains rice, 700.

p. 341. Squirrel obtains grease by piercing his body with an awl, 697.

p. 351. Mallard Duck obtains rice, 700.

p. 357. Woodpecker obtains raccoons, 700.
Penobscot.

SPECK, FRANK G. Title, p. 695, note.

p. 52. Diving for fish, 699.

Woodpecker obtains insects, 699; 700.
Malbcite.

JACK, EDWARD. Title, p. 766, note 2.

p. 198. The stupid monster, 762; 766.

MiCMAC.

RAND, SILAS T. Title, p. 695, note.

p. 302. Bear cuts pieces from the soles of his feet, 696; 697.
Diving for fish, 699.
Woodpecker obtains insects, 699; 700.
p. 323. Contest story, 812.
SPECK, FRANK Q. Title, p. 695, note,
p. 64. Bungling-host tale, 695.
Cherokee.

MOONEY, JAMES. Title, p. 694, note,
p. 273. Bear slits his side, 696; 697.

1036 TSIMSHIAN MYTHOLOGY [eth. ann. 31

Natchez, Alabama. Title, p. 695, note.
swANTON, JOHN R. Title, p. 694, note.

p. 198. Bear cooks a piece of his own flesh, 696; 697.

Bear invites Rabbit to smoke with him, 696; 697.

HiTCHITI.

SWANTO>f. MS.

Bear cooks a piece of his own flesh, 697.

BiLOXI.

DORSET, J. OWEN. Title, p. 694, note.

p. 49. The bungling host, 694; 699; 700.

YUCHI.

SPECK, FRANK G. Title, pp. 694, 695, note 1.

p. 153. Bear cuts tat from his entrails, 696; 697.
Caddo.

DORSEY, G. A. Title, p. 694, note.

p. 88. Mountain Lion jumps on a young horse. 699; 700.
pp. 88, 93. Raven shoots himself, 697; 698.
p. 93. Bear causes fruit to fall, 700.
p. 94. Woodpecker has a light on his head, 699; 700.
Pawnee.

DORSEY, G. a. Title, p. 694, note,
p. 35. Vagina dentata, 809.
p. 246. Squirrel cuts his scrotum, 698.

pp. 245, 267. Coyote wants to cut off part of Bear's loins, 696; 697.
Beaver cuts his scrotum, 698.
Beaver makes wood meat, 698.
Wichita.

DORSEY, G. A. Title, p. 694, note.
p. 144. Vagina dentata, 809.

p. 285. Fish Hawk has a string attached to his head, 699; 700.
Apache (Mescalero) MS.

GODDARD, PLINY EARLE (see p. 694 nOtc).

House burnt, 699; 700.
Bees shake a lodge, 699; 700.
Deer pounds bark, 698.
Prairie Dog roasts sticks, 698.
RUSSELL, PRANK. Title, p. 694, note.

p. 265. Prairie Dog makes wood meat, 698.

Cuts body. Elk cuts oft steaks from his hind quarter, 696; 697.
Buffalo shoots himself, 697; 698.
Apache (Jicarilla").

GODDARD, PLINY EARLE. Title, p. 694, note."
p. 203. Vagina dentata, 809.
p. 231. Diving for fish, 699.
p. 232. Beaver and Coyote, 724; 726.

Buffalo pulls fat out of his body, 697.
Elk pulls meat from under his blanket, 698.
Guest burns house, 699; 700.
Navaho.

matthew.s, WASHINGTON. Title, p. 694, note.

p. 87. Porcupine draws blood from his nose, 697.
Wolf makes wood meat, 698.

BOAS] APPENDIX V INDEX TO EEFEBENCES 1037

HoPi.

voTH, H. R. Title, p. 694, note.

p. 202. Porcupine pulls blood out of his nose, 697.
p. 209. Badger pretends to cut open his belly, 696; 697.
Cora.

PREUss, TH. Title, p. 695, note.

p. 202. Cock presses eggs out of his wife, 699; 700.
Bee cuts itself with an ax, 696; 697.
Bean shakes house, 699; 700.
Chuckchee.

BOGORAS, WALDEMAR. The Chukchee. Publications of the Jesup North Pacific
Expedition, vol. vni.

p. 15.5. Origin of light, 648.

p. 72. Vagina dentata, 809.

BOGORAS. Title, p. 680, note 3.

p. 644. Wolf girls tie Raven's tongue with sinews, 680.
Koryak.

JOCHELSON, WALDEMAR. Title, p. 680, note 2.
p. 116. Vagina dentata, 809.

p. 1.53. Tearing out of the tongue of the Raven, 680.
Gold.

GRUBE, w. Title, p. 680, note 1.

p. 92. Cannibal tears out the tongue of a woman, 680.
Ainu.

CHAMBEHLEN, BASIL HALL. Title, p. 809, note 3.

Vagina dentata, 809.
FitsuDSEi. Title, p. 809, note 2.
p. 85. Vagina dentata, 809.
Various Parts of Old World.

DAHNHARDT, o. Title, p. 741; p. 766, note 7.
p. 151. Origin of mosquitoes, 741.
p. 239. Story of the stupid monster, 766.
KROHN, kaarle. Title, p. 766, note 8.

p. 83. Jackal paints Hyena (Africa) (after Bleek), 767.

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