660 TSIMSHIAN MYTHOLOGY [eth. ann. 31 



In the version M (Skg 143) no reason is given why he comes out, but he appears 

 outside of the house, wearing his dancing-hat. The Halibut 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 West Wind is overpowered by the Bear Nu 5. 



A much distorted version from Cape Flattery has been recorded. 



Mouse, Flounder, 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 him. 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, ho 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 to cut off the Wind's head, 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; Na 31; Tla 11; TO 83; Tl 4.263; Tl 5.314; Ma 315; Sk/135; Hai 



6.31; II 5.241; BC 62; Ri 5.214; Ri MS; Ne 5.187; K 9.494; Nu 5.102 [2 versions]; 



Nuap894; 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 refuse to give it. He sends Sea 

 Gull, his attendant, to advise the animals that a good-looking chief 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 burning 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 bouse at the bottom of the sea; a piece of kelp goes 

 out from the house to the surface 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 Indigenous or Exotic? ( Trans. Royal 

 Soc. Canada, vol. x, Sec. II, pp. 109 et seq.) 



