boas] COMPARATIVE .STUDY OF TSIMSHIAN MYTHOLOGY 685 



pulls his hat over hi- face, goes to the town, and say.--, "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, 

 puts on the nose, and flies away Tla. 



When eating bait, he is pulled up. puts las feet against the bottom of the canoe, and 

 the fishermen by joint efforts pull 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 given 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 his beak. The line moves violently. He holds on to 

 the seaweeds at the bottom of the sea. 'When 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 puts the beak back in its place Mi/. 



In the Skidegate version 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. Raven 

 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, examining 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. 



/£ 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 

 Ne 5. 



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. 'When 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 his beak away from him. He comes down the river on several rafts, 

 which he mans with what seem to be people, and by a ruse recovers his beak. 



(25) THE ORIGIN OF THE BULLHEAD (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 litis been recorded only among 

 the Tlingit, Tsimshian, and Nass. When Raven can not catch the 



