Ixxxii ETH^SOGKAPHIC SKETCH, 



were consumed through a rain of burning' pitch was also brought aljout 

 by K'miikamtch's hatred for his son. Aisliish escapes from this inhuman 

 persecution, and subsequently seeks to revenge himself upon his father. 

 Aisliish's son jerks off the glowing tobacco-pipe from his grandfather's neck 

 and throws it into the fire; Aishish pushes it farther into the flames until 

 burnt, and thereby K'miikamtch's death is brought about. 



It is singular that when he and his son Aishisli are expected to join 

 social or gambling parties the other participants always experience some 

 difficulty in recognizing the one from tlie other. The camp-fire which 

 K'mnkamtch made on approaching the meeting-place was burning badly, 

 the smoke seeming almost to stifle the flames; but that of his son, purple- 

 blue in color, sent the smoke straight up, while the fire of Silver Fox, the 

 companion of K'mnkamtch, was 3'ellow. When shooting at the mark, Aisli- 

 ish's arrow hit it every time, but the arrow of K'miikamtch struck the ground 

 short of the mark. While gambling, Aishish became the winner of all his 

 companion's stakes. 



Assuming the mask of the Marten (Ske'l, Ske'lamtch), K'miikamtch 

 sends out his younger brother. Weasel (Tcluishkai), to look out for one- 

 eyed women and to bring them home as wives (Texts, p[). 107-118). 

 Both try to stop the Northwind and the Southwind at the very orifice 

 whence they are blowing. Weasel loses his life in the attempt, but Marten 

 kills both winds. After Weasel has come to life again, both proceed to the 

 lodge of the five brothers, the Thunders. When inside of the lodge Marten 

 puts on the head-cover of the dead Northwind, and the Thunders feel his 

 gigantic power. At night an internecine fight takes place between the 

 brothers, and while their lodge is on fire their hearts explode in succession. 



From the almost infinite wealth of Klamath folklore many more par- 

 ticulars about this chief deity could be adduced, but what stands above is 

 amply sufficient to indicate the powers of nature which he represents. 

 The facts that Wtin or Wanaka, the sun-halo, is his constant companion* 

 and that the seat in the sky which he constantly holds is that of the sun at 



*The sun-halo is au importaut factor in some Indian mythologies. The Zufii 

 Indians say tliat when a sti>rin is brewing the sun retreats into his house, wliieli he 

 hiiilt for his safety, and after the storm he leaves it again. Among th'' Zunis the sun 

 IS the principal deity also. 



