boas] COMPARATIVE STUDY OF TSIMSHIAN MYTHOLOGY 717 



They are discovered, and led into the house of Chief Grouse. Grouse makes arrows 

 and darts, goes hunting mountain goat, and is successful. Txii'msEm follows him, 

 and sees that he shoots at a crack in a cliff. When he 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 him. 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 his intestines home. When this is 

 scorched, he faints. For this reason Haven 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. When he 

 reaches home, Panther does not share his food with Raven. Raven goes hunting. 

 The same happens to him, but he claims the arrows as belonging to himself. The 

 end. relating to the intestines of Raven, is the same as in the Tsimsliian version BCa 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. When it approaches, he sees Toa'laLlit, who wears 

 a large hat. He asks Lynx who made the arrows. Lynx replies, "ToalaLlit made 

 them." Toa'laLlit throws them down the mountain; and when Lynx goes down, 

 he finds that each one had killed a goat. ToalaLlit 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 his children. Raven goes 

 out hunting too, meets Toa'laLlit in the same manner, and says that he himself made 

 his arrows. Then Toa'laLlit throws them down the mountain and breaks them. 

 Before returning home, Raven cuts his 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. When 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 himself, 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. Xals meets him, and asks him to be careful, so as not to 

 break his (Xals's) arrow. Raven scolds him. When he carries the deer meat home, 

 Xals throws rotten wood on his pack, and a stone into the deer's stomach. AVhen 

 Raven throws itdown outside, it is transformed into rotten wood and stone. The same 

 happens to Gull, who is courteous, and says that the arrow belongs to Xals, who, 

 in return, makes the deer very fat and heavy. 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. X-ils transforms both into birds Cow 5. 



An Ojibwa tale of Niinabushu treats the same motive. A man whose provisions 

 have been used up 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). 



