764 TSIMSHIAN MYTHOLOGY [eth.a.nn. 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'noqlwa). 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, "What 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 which 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 

 stron". 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 Nu 5.114. 



Another version of the same tale will be found in Nu ap 905. The story con- 

 t inues 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 invites 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, Horned Owl and Golden Eagle, are captured by the cliff ogre Koma- 

 kstl'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 



