LIST
OF EPISODES OF KORYAK TALES COMPARED WITH SIMILAR OR IDENTICAL
ELEMENTS OF OTHER MYTHOLOGIES.
Old-World Elements. 363
1. Episodes of antlers, hoofs, reindeer, sledges, snowshoes, boats, houses, teeth, etc., of iron or silver
(pp. 145, 155, 163, 176, 201, 208,
222, 226, 251, 254, 281, 282).
Mongol-Turk.
Episodes of objects and beings of iron, silver, and gold, occur very often.
2. Episodes of bloody sacrifices (pp. 201, 202, 267, 279, 282, 283, 301).
Mongol-Turk. Bloody sacrifices occur often.
3. Girls are placed in seclusion by their parents, that they may not be seen by suitors (pp. 125, 131,
176, 193, 198, 291, 302).
Mongol-Turk. Similar episodes occur in Khudyakoff's Yakut Tales, p. 113.
Tungus.
Episodes of like nature occur often in tales recorded by the author, to be pub-
lished later.
Ostyak.
The Ostyak of former times placed in seclusion grown-up girls (Patkanov,
The
Type of an Ostvak Hero according to the Ostyak Epic
Tales and Heroic Stories, St. Petersburg,
1891, p. 50).
Slav. The Slav tribes had the same custom.
4. Big-Raven's son, Bear's-Ear, goes into the wilderness, and meets two strong men, one carrying
forests, the other carrying mountains, whom he
takes as companions. The
three overcome
a kala (p. 240).
Mongol-Turk.
All episodes of this tale we find not only in the
Mongol-Turk traditions,
but also in other Old-World folk-lore (see p. 350).
5. Eme'mqut, since his birth, remains lying on his bed without motion (p. 200).
Mongol-Turk and Russian. The same incident is found (see p. 351).
6. The kala's daughter, Aten-a'ut, is so beautiful that her bare hand illuminates the darkness of the
night (p. 245).
Mongol-Turk.
The bride of Khan-Guzhir (the Buryat name of Geser)
is so beautiful that
the night is transformed into day when she goes out of the house (Khangaloff
and Satoplaeff,
p. 64).
Ostyak.
One Ostyak epic hero is so beautiful that he illuminates the house like the dawn
(Patkanov, The
Type of an Ostyak Hero according to the Ostyak Epic Tales and Heroic Stories,
St. Petersburg, 1891, p. 24).
7.
Big-Raven
falls into the house of the kamaks. They are about to eat him. He says, "Do
not
eat me! I am old and lean. I will send my son Eme'mqut to you: he is
young and fat."
The kamaks let Big-Raven off.
He sends Eme'mqut, who kills the kamaks (p. 244).
Mongol-Turk.
An old
man is caught by a
cannibal woman. He
promises to send his
young son to her, if she will let
him off. She does so.
The son of the old man comes and
kills her (Khangaloff and Satoplaeff,
p. 11).
8. Pursuer turns into a reindeer-hair and a bush (pp. 148, 182, 214).
Old World. We find the same episode in European fairy-tales.
Eskimo Elements.
1. Foxes crawl into White-Whale-Man's house, and are killed (p. 319).
Cumberland
Sound.
Foxes enter the house of an old woman, and the house becomes so
full of them that they die of suffocation (Boas, Baffin-Land Eskimo, p. 216).
[363]
364 JOCHELSON, THE KORYAK.
West
Coast of Hudson Bay.
A great number of foxes come to an old woman. She
invites
them in; and when the whole house is full, she shuts the door and kills them all
with
a
stick (Ibid., p. 324).
2 Big-Raven, on his return from heaven, finds his infant son grown up and married (p. 280).
Greenland.
Giviak, on his return from his travels, finds his infant son grown up and a
good hunter (Rink, p. 157).
Cumberland
Sound.
Kiviak, on his return from travel, finds all his children grown up
(Boas,
Baffin-Land
Eskimo, p.
185).
Central Eskimo. The same episode (Boas, Central Eskimo, p. 623).
Smith Sound. The same episode (Kroeber, p. 177).
3. Eme'mqut, son of Big-Raven, marries Fox-Woman. One time, while he is combing her hair, she
says
to him, "Step back! You smell like a Raven." One day, Envious-One, who
courted
Fox-Woman, but without success, says aloud, "What a strong smell this
Fox-Woman has!"
She takes offence at his words, and runs away from the house (p. 313).
Cumberland
Sound.
A man who is married to a Fox-Woman exchanges wives with the
Raven;
but the Fox-Woman does not allow the Raven to touch her. He grows angry, and
says, "What a
bad smell there is!" The man finds that the Raven-wife smells bad, and
shouts,
"Oh, how bad you smell!"
(Boas, Baffin-Land Eskimo,
p. 225.)
4.
A
kala-woman cuts off her nose, thinking that it obscures the light [Koryak
Tale, p. 212).
The
same is told of Kutq's wife (Kamchadal Talc, p. 331).
Cumberland
Sound.
Ai'sivang cuts off one of her eyebrows, thinking it darkens the hut
(Boas,
Baffin-Land
Eskimo, p.
193).
Central Eskimo. The same episode is in Kiviak (Boas, Central Eskimo, p. 624).
5. Creator, with family and herd, flees from an attack of Reindeer people over the ice of the sea.
When
the pursuers near the shore, Creator puts a bit of snow in his mouth, spits it
out behind
him,
and the sea-ice melts away at the shores (p. 170).
Cumberland
Sound.
An old woman, with her daughter and grandson, flees from her pur-
suers
over the sea-ice. When the dogs of the pursuers come near, the old woman raises
her
bare
hand, and extends her little finger, which she moves as though she were drawing
a line
between
the two sledges. As she moves it, the ice breaks and drifts away, and they are
safe
from
their pursuers (Boas, Baffin-Land
Eskimo, p. 192).
Central
Eskimo.
An old woman draws a line over the ice, with her first finger, across
the path of pursuers: the ice breaks and drifts away (Boas, Central Eskimo, p. 619).
6. Eme'mqut, pursued by a kala, turns into a raven, and carries his wife and children across a river.
The
kala asks the speaking-dogs of Eme'mqut how he crossed. The dogs reply that
Eme'mqut
drank
all the water of the river, walked across to the opposite bank, and spat it out
again.
The kala drinks the water, and drinks until he bursts (p. 141).
Cumberland Sound. A man pursued by the cannibal Nareya makes a river by means of
sorcery. Nareya reaches the river, and, seeing the man on the other side, asks him, "How
did you cross?" The man replies, "I drank all the water until I was able to wade through
the river." Then Nareya lies down and begins to drink, and he almost empties the river; but
his stomach becomes so full, that he bursts and dies (Boas, Baffin-Land Eskimo, p. 177).
7. Some boys are caught by a kala-woman, and hung in her fur coat on a tree. A Fox-Woman,
passing by, saves them by letting down the coat, and filling it instead with sod, moss, and
alder-bark. The kamak-woman and the kamak, arriving later on, shoot their arrows to kill the
boys; when they let down the coat, they find moss, bark, and sod, instead of flesh (p. 212).
In another tale the kala-woman catches mice and puts them in her breeches, and the Fox fills
them instead with moss (p. 181).
In
the tale of the Kamchadal, Miti', Kutq's wife, hangs some mice in a little bag
on a tree, and
the Fox saves them in the same manner (p. 331).
Cumberland
Sound.
The wife of a cannibal is afraid that he may want to eat her, and
prepares
to escape. She makes a figure by filling her clothing with heather, and hides
herself.
The
cannibal comes back from hunting, stabs the figure, and discovers that it is
nothing but
clothing filled with
heather (Boas, Baffin-Land
Eskimo, p. 194).
JOCHELSON, THE KORYAK. 365
West Coast of Hudson Bay. The
same episode. The
cannibal's wife makes a figure, filling
her clothing with moss {Ibid., p. 312).
Grcenland. The same episode (Rink, p. 106).
8
Big-Grandfather, sliding down a slope, falls into a
house of kamaks. They are about to eat him.
He asks to be allowed to go outside to urinate. The kamaks, after tying him to a
long strap,
let him go out. Big-Grandfather places logs over the entrance-opening, unties
the strap by
which the.kamaks hold him, and fastens it to the
logs, telling them, "I am going home.
Speak in my place. When I get home, tell them that I have finished
urinating" (p. 206).
West Coast of Hudson Bay. One
of three girls carried away by a Whale becomes able
to live in water or on land. One day her father
and brother come in their boat to an island.
The girl, seeing them coming, tells her husband
that she wishes to go to the island. The
Whale, afraid that he may lose her, does not let her go until he fastens a line
around her,
one end of which he holds. After she reaches the
island, she takes off the line and ties it
to one of her buckles, to which her father has
given the power of speech, and it answers the
shoutings of the Whale (Boas, Baffin-Land Eskimo, p. 317).
9. Eme'mqut rescues his sister, who was married in
a Seal settlement and was ill treated (p. 153).
Greenland. Brothers
rescue their sister, who was married to a Whale, and kept by him
at the bottom of the sea (Rink, p. 127).
10. Yi'tcum swallows two pieces of whale-meat, and feels that he is with child. He cannot be
delivered of the child, so his
sister Kοlu' cuts out his stomach, removes a pair of twins, and
puts his stomach back in place (p. 324).
Greenland. A man
swallows a fish and becomes pregnant. A skilful old woman discovers
a charm which helps to deliver him of a fine
little daughter (Rink, p. 444. Rink,
however,
is in doubt whether this episode is of genuine
Eskimo origin).
11.
A kamak-woman advises the kamak to kill Big-Raven by stabbing him in his
ear (p. 236).
Ikle'mulasn kills a dog by thrusting a
pointed stick into its ear (p. 220).
Cumberland Sound. An old
woman, pretending to louse her daughter, kills her by driving
a peg through her ear (Boas, Baffin-Land Eskimo, p. 185).
12.
Big-Raven defecates, and wipes himself with a rag,
which he turns into a man (p. 218).
Big-Raven makes of his privates men who sing,
"We are grandfather's" (p. 178).
Miti' cuts off her privates, breast, and buttocks, and tells them to become human beings (p. 168).
Miti' and creator cut off their privates, and make dogs of them (p. 139).
Creator cuts off his penis and sends it to get a harpoon (p. 165).
West Coast of Hudson Bay. An
old woman transforms her privates into a sledge. Then
she defecates, and wipes herself with snow. By
throwing on the ground the pieces of snow
with which she wipes herself, she transforms them into dogs. The old woman
transforms
herself into a man, and marries a girl. One day a
man asks the girl who made the dog-
sledge.
She answers, "Grandmother made it" (Boas, Baffin-Land Eskimo, p. 324).
Eskimo and Indian Elements.
1. Miti' cuts off
her vulva, roasts it, and gives it to Big-Raven to eat (p. 180).
Big-Raven cuts off his penis, and boils it for Miti' (p. 180).
Cumberland Sound. Fox's
husband cuts off her lover's penis, boils it, and gives it to his
wife (Boas,
Baffin-Land Eskimo, p. 223).
Athapascan. Two
brothers cut off the membrum
virile of their wives' lover, chop and
boil it, and give it to their wives to eat (Boas,
Traditions of the Ts'ets'γ'ut, p. 260).
Coast of Northern British Columbia.
Ts'ak- finds his
grandmother asleep, cuts out her
vulva, roasts it, and gives it to her to eat (Boas,
Tsimshian Texts, p. 121).
Coast of
Southern British
Columbia. Qγ'ix, the
mink, cuts off a piece of
his grand-
mother's vulva, and uses it as bait in catching
fish (Boas, Indianische Sagen, p.
74).
2. A kala comes
to punish
the young people of a village, who play constantly, and do not give
the old people any rest. Most
of the inhabitants of the village are killed by the kala. Only
one old woman and her boy are left (p. 191).
366 JOCHELSON, THE KORYAK.
Greenland. __ The nine Kungusutorissat are enemies of petulant and disobedient children
Coast
of Northern British Columbia.
Children play ball, and always make noise, which
annoys
Raven, who
sends feathers down to
take them all up.
Nearly the whole town dis-
appears.
Only a young girl with
her little grandmother are
left in a small house back of
the village (Boas, Tsimshian
Texts, p. 94).
3. Big-Raven
transforms himself into a girl, and makes of his privates bells and a
needle-case (pp. 194,
196- 323).
Miti' transforms herself into a young man (p. 195).
Miti'
transforms herself into a man by making a penis out of a stone hammer (p. 323).
White-Whale-Woman
transforms herself into a man, and marries a woman of the Fly-Agaric people
(p. 310).
Cumberland Sound. A man decides to transform himself into a woman. A woman loans
her
husband to him. On the
following day he exposes his privates to the sun in order to dry
them
(Boas, Baffin-Land Eskimo, p.
250).
Coast
of Southern British
Columbia.
An old woman transforms herself
into a man by
making privates out of a wedge and a stone hammer (Boas, Indianische Sagen, p. 28).
Coast
of Alaska.
Raven (Yλtl) turns into a woman, and marries the son of the chief of
the
Sea's (Ibid., p. 319).
4..
A
man (or woman) is married in a village of supernatural beings. He (or she)
wishes to go with
his
wife (or with her husband) to visit his (or her) parents. The father-in-law or
mother-in-law
overhears
the conversation of the young couple, and advises them to go; or they propose to
their son-in-law or daughter-in-law to go on a visit to their relatives (pp.
154, 201, 202, 227).
Coast
of Northern British Columbia.
The son-in-law says to his wife, "I want to go on
a
visit to my relatives." She asks her father's permission, and the latter
consents (Boas,
Indianische
Sagen, p.
204).
Such
episodes occur very frequently in Indian tales.
Greenland.
The same is mentioned in Rink, p. 209.
5.
Big-Raven
calls his reindeer. All sorts of beasts come running to him. He strikes each
over
the
nose, and says, "I did not call you." Finally the mice come, and he
accepts them as his
reindeer
(p. 224).
Cumberland
Sound.
A mother and a daughter live together. One day the mother says,
"I
wish some living being would come!" After that, all sorts of beasts come;
but the old
woman does not want them, and tells them to go away. Only when the foxes come,
she
invites them in (Boas, Baffin-Land
Eskimo, p. 215).
Coast
of Washington.
Mink calls the Deer. All
kinds of animals appear, and are sent
away
before the Deer himself appears (Boas, Kathlamet
Texts, p. 109).
6. The episode about kala with a human face and a dog's body (p. 191).
Athapascan.
A stranger meets some people who are half men and half dogs (Petitot,
p. 170).
The
wife of Lendix'tcux destroys half of his dog-blanket, and he remains half man
and half
dog
(Farrand, Chilcotin Indians, p.
9).
Greenland.
The erkilet have the shape of men in the upper part of their body, but the
lower
limbs of dogs (Rink, p. 47).
Central
Eskimo.
The lower part of the body of the Adlet is that of a dog, while the
upper
part is that of a man (Boas, Central
Eskimo, p. 637).
7.
In
order to escape from being eaten by a kala, Eme'mqut's wife makes him believe
that she is
his daughter. She pretends to partake of human flesh, but in reality she
conceals it in her
sleeve
(p. 128).
West
Coast of Hudson Bay.
Out of fear of her husband, the cannibal's wife makes him
believe that she is eating human flesh (Boas,
Baffin-Land Eskimo, p. 313).
Greenland.
The cannibal's wife conceals under the ashes the human flesh that is given
to her by her husband (Rink, p.
108).
Coast
of Washington.
A giant sets a dish of reptiles before two men. They pretend to
eat,
but drop the reptiles through hollow tubes (Farrand,
Quinault Indians, p. 119).
JOCHELSON, THE KORYAK. 367
The same episode (Boas, Chinook Texts, p. 56).
Coast of
Southern British Columbia. Three
travellers pretend to eat reptiles, while they
conceal them under their blankets (Boas,
Indianischc Sagen, p. 120).
8 Big-Raven or Eme'mqut pulls out a post to which the
dogs used to be tied, and a herd of rein-
deer come out (pp. 143, 164, 187).
West
Coast of Hudson Bay. A
spirit makes a hole in the ground with his spear, and
caribou jump out (Boas,
Baffin-Land Eskimo, p. 306).
Athapascan. The Raven keeps caribou in his tent (Petitot,
pp. 154, 380).
Algonquin. A similar episode (Kroeber,
Cheyenne Tales, Journal of American Folk-Lore,
Vol. XII, p. 47)-
9. Big-Raven urinates, and the flood-tide sets m (p. 206).
Rain comes from the vulva of The-One-on-High's wife (p. 142).
Athapascan. Enno-Guhin or
some other
person urinates, and makes a river (Petitot,
pp. 34, 41, 138).
Cumberland
Sound. One girl stamps
on the
ice and makes thunder; another urinates
and thus makes rain (Boas, Baffin-Land Eskimo, p. 175).
British Columbia. The Old Man makes rain by urinating (Teit,
Thompson Indians, p. 341).
Central Eskimo. One of three sisters makes rain by urinating (Boas,
Central Eskimo,
p. 600).
10. Yiρe'a-ρe'ut marries a stick or a tree (pp.
255, 256).
Fog-Man marries Driftwood-Woman, who then turns into driftwood (p. 275).
Coast of Alaska.
A trunk of driftwood is the
husband of all the women of a village
(Boas, Indianischc Sagen, p. 321).
Cumberland
Sound. "A
large piece of driftwood, which is a young woman's husband"
(Boas, Baffin-Land
Eskimo, p. 185).
Central Eskimo.
Kiviung finds a woman who lives
all alone with her daughter. Her
son-in-law is a log of driftwood which has four boughs (Boas, Central Eskimo, p. 623).
Old-World and Indian Elements.
1. Eme'mqut says to his wives, "If my lance should shed tears, then I am no longer among the
living" (p. 147).
European. The life-token occurs very often in European tales.
. Mongol-Turk. Seven travellers
are going to separate. Each
one of them plants a tree,
which will wither as soon as the owner
dies (Potanin,
Voyage of 1884-86, pp. 145, 147).
Athapascan. A giant gives a staff to a young man, and tells him
that the staff will break
in twain as soon as he dies (Boas,
Traditions of the Ts'ets'γ'ut, p. 44).
The good giant
tells the hero that the clouds will be dyed with his blood, and the sky will
become red, as soon as he is vanquished by the
race of bad giants (Petitot, p.
138).
2. One-sided guardian (pp. 37, 39, 40).
Gilyak. One-sided idol (Schrenck,
II, p. 743; Plate LIV, Fig. 4).
Tungus. Two one-sided strong men (tale recorded by the
author in manuscript).
Russianized Yukaghir. Tale of a one-sided man (Bogoras, Anthropologist, p. 681).
Coast of Northern British Columbia.
One-sided man Kasγ'no (Boas,
Indianischc Sagen,
p. 256).
Athapascan. The one-sided monster Edzil' (Petitot, p. 363).
3. The
daughter of the kamak defecates beads and copper rings (p. 324).
Mongol-Turk. A
girl produces beads when blowing her nose (Khudyakoff,
p. 88).
A hero vomits and defecates gold (Potanin,
II, p. 164).
Yukaghir. A hero's horse defecates silver coins (Jochelson,
Yukaghir Materials , p. 52).
Coast of Northern British
Columbia. A woman pretends to defecate copper pins (Boas,
Indianische Sagen, p. 226).
Coast of Southern British Columbia. Qγ'ix's son defecates copper (Ibid., p. 73).
368 JOCHELSON, THE KORYAK.
4.
Raven
enters the carcass of a whale, and after its belly is ripped open, he comes out
(p. 339).
Yiρe'a-ρe'ut,
after being swallowed by a kamak, cuts open his belly and comes out (p. 292).
Big-Raven
turns into a reindeer-carcass.
A wolf swallows him.
He tears out the wolf's heart
and
comes out (p. 322).
A similar episode (p. 309).
Gull-Woman
and Cormorant-Woman, after being swallowed by kamaks, cut open their bellies and
come
out (p. 287).
Mongol-Turk.
Bird-Monster swallows Geser, the hero of a Mongol-Turk poem. Once
inside the bird, he seizes his heart and kills him (Potanin, Voyage
of 1884-86, II, p. 41).
Interior
of Southern British Columbia.
The Elk swallows Tlκ'esa with his raft, and the
latter cuts out the Elk's heart (Boas, Indianische
Sagen, p. 3).
Coast
of Southern British Columbia.
The Whale swallows Kwτ'teath with raft and brothers,
and
they cut out the Whale's heart (Boas, Indianische
Sagen, p. 101).
The
Raven and the Mink enter the Whale and kill it (Ibid., p. 171).
Coast
of Northern British Columbia.
Grisly-Bear snuffs in Tsak. He kills the Bear by
starting a fire in his stomach (Boas, Tsimshian
Texts, p. 118).
Coast
of Washington.
A monster swallows a youth, who cuts out his heart (Boas,
Kath-
lamet
Texts, p.
65).
Coast
of Alaska.
The Raven induces the Whale to swallow him, pecks his heart, and
kills him (Boas, Indianische
Sagen, p. 316).
Algonquin.
King-fish swallows Manabozho with his canoe. He kills the fish by attacking
its
heart (Schoolcraft).
Athapascan.
Beaver swallows Lendix'tcux, who kills it by cutting and roasting its heart
(Farrand,
Chilcotin
Indians, p.
13).
5. The Foxes are cooking meat. Big-Raven is hungry. He flies about the Foxes' house, eats the greasy
part
of the ladder, and swallows the lamp. With a piece of meat the Fox baits a hook
and
throws
it upward. Big-Raven swallows it. The line snaps, the hook remaining in his jaw.
Big-
Raven
flies away to the wilderness, and, finding a Wolf, says to him, "Let us
have a vomiting-
match."
He begins to vomit, and soon vomits up the lamp, the ladder, and the hook
(p. 318).
Mongol-Turk.
Fox, after
eating much ox-fat, meets a Wolf, and says, "Let us have a
vomiting-match, and see who will vomit fat." They begin the match, but only
the Fox vomits
fat (Potanin,
IV, p. 553).
Interior
of Southern British Columbia.
A similar vomiting-match between Coyote and the
Cannibal
Owl (Boas, Indianische Sagen, p.
9; see also Boas, Mythology of
the Navaho, p. 372).
6. Triton-Man's heart is hidden in his tent, in a box. Eme'mqut can kill him only after finding his
heart and destroying it (p. 230).
The
story of a giant who was invulnerable and immortal because he had put his heart
or
soul in a safe place,
is world-wide (Jevons, p. 17).
Mongol-Turk.
A monster-woman cannot be killed until her "soul," which has the form
of
a snake hidden in an iron box, is burned (Khudyakoff, pp. 127, 128).
Coast
of Northern British Columbia.
The hero hides his soul in order to avoid being
killed
(Boas, Indianische Sagen, p.
245).
Coast
of Oregon.
A woman-monster cannot be killed until her heart, hidden in her hat,
is
torn out and thrown into the sea (Boas, Traditions
of Tillamook Indians, Journal of American
Folk-Lore,
Vol. XI, p. 38).
Athapascan.
The Bear-Woman holds her "life" hidden in a basket. She falls down
dead
after
the basket is shot through (Farrand,
Chilcotin Indians, p. 22).
Micmac.
A similar episode (Rand, Legends
of the Micmacs, p. 245).
7.
The five-headed kamak (p. 323).
The double-headed reindeer of Earth-Maker (p. 300).
Mongol-Turk.
Among the many-headed monsters of the Old World may be mentioned
the
fifty-eight-headed monster (Khangaloff and
Satoplaeff, p. 66), the iron
seven-headed
strong
man (Khudyakoff, p. 187), and the
twenty-five-headed snake (Khangaloff and Sato-
PLAEFF, p. 70).
JOCHELSON, THE KORYAK. 369
Coasts
of Northern and Southern British Columbia.
Two-headed snake (Boas, Indianische
Sagen, pp. 41, 58, 81, 195, 271).
Coast of Washington.
A two-headed boy (Farrand,
Quinault Indians, p. 124).
A two-headed swan (Boas, Kathlamet
Texts, p. 107).
8. In order to restore a dead person to life, reindeer-blood is poured over his head (pp. 130, 228,
229, 230; see also p. 351).
European.
Water of life used as a means of bringing dead persons and bones back to
life is found in many European tales.
Mongol-Turk. Three bottles of water of life occur in a Yakut tale (Khudyakoff, p. 127).
In
one Buryat tale a heroine finds water of life on a high mountain (Khangaloff
and
Satoplaeff, p. 37).
Water of life is mentioned in a Tangut variant of Geser (Potanin, Voyage of 1884-86, II, p. 22).
Ostyak.
The heroes of Ostyak tales find water of life in the underground world (Pat-
kanov, The
Type of an Ostyak Hero according to the Ostyak Epic Tales and Heroic Stories,
St. Petersburg, 1891, p. 51).
Chukchee. Bladders with water of life (Bogoras, Chukchee Materials, p. xxiv).
Coast
of Northern British Columbia. See Boas, Indianische Sagen, pp. 161, 192, 196,
206, 236, 255).
9. An old man hides Eme'mqut in his belt when the cannibal kalau come (p. 129).
Mongol-Turk.
The protector of a hero hides him in his pocket
while fighting with a
monster (Potanin,
Voyage of 1884-86,
II, pp. 115, 116).
Athapascan. The good-natured giant puts a man in his slate knife-scabbard (Petitot, p. 136).
Eskimo, Indian, and Old-World Elements.
1. Raven-Man orders several pairs of boots for a journey to the sky (p. 250).
Coast
of Washington. A chief has many pairs of moccasins and
leggings made, and walks
eastward to visit the Sun (Boas, Kathlamet
Texts, p. 26).
Coast
of Southern British Columbia. A girl makes several blankets
and boots for the
journey to the Sun (Boas, Indianische
Sagen, p. 15).
A man makes a hundred pairs of boots for a journey (Ibid., p. 41).
Eskimo,
Cumberland Sound. Kiviuq asks his wife to make
him several pairs of new mit-
tens for his journey (Boas, Baffin-Land
Eskimo, p. 185).
Eskimo,
Greenland. A woman packs up a bundle of boots as well as
several pairs of new
soles for a journey (Rink, p.
209).
Mongol-Turk.
In a Kirghis tale the traveller orders iron boots (Potanin,
II, p. 42).
European.
The passage
of a hero who orders three pairs of iron boots, three iron hats,
and three iron staffs, when starting in search of his wife or bride, is
wide-spread in Old-World
tales (Bogoras, Anthropologist,
p. 613).
2. Some ornaments are thrown backward in order to detain pursuers (p. 219).
Kutka defecates all kinds of berries in order to detain
pursuers (Steller, p. 263).
Eme'mqut throws some berries into the boat of his pursuers in order to
detain them (p. 286).
Coast
of Northern British Columbia. The pursuer is detained by
throwing in his way
some things belonging to his child (Boas,
Indianische Sagen, p. 210).
Stars pursue fugitives, who throw away tobacco, paint,
and sling-stones. The
Stars stop and
paint their faces (Boas, Tsimshian
Texts, p. 92).
Also widely known on the Great Plains.
West
Coast of Hudson Bay. The father of a girl who is being pursued by
her husband
tells her to throw backward various things in order to delay the pursuit (Boas,
Baffin-Land
Eskimo, p. 318).
Cumberland
Sound. A man pursued by a monster makes a great many
berries by means
of sorcery. The
monster sees them, stops and eats a great many (Ibid., p. 177).
Greenland.
A girl pursued by her husband, the Whale, throws
backward parts of her
clothing in order to detain the Whale (Rink,
p. 128).
47JESDP NORTH PACIFIC EXPED., VOL. VI.
370 JOCHELSON, THE KORYAK.
European. In the Greek legend of the Argonauts, Medea and Jason, pursued in their
flight by Medea's father, kill her brother, and scatter the fragments of his body on the sea.
Her father pausing for the burial of the remains, they gain time for their escape.
The magic flight, or the throwing-back by pursued people of different objects, such as a chip of
wood, a stone, etc., which turn into a forest, a mountain-ridge, or a river (pp. 112, 187, 257).
Coasts
of Northern and Southern British Columbia.
A pursued deer throws back a piece
of
fat, which turns into a lake; he then throws some of his hair, which turns into
woods (Boas,
Indiΰnische
Sagen, p.
187). (See also pp. 99,
164, 224, 240, 268).
Cumberland Sound. For a similar episode, see Boas, Baffin-Land Eskimo, p. 177.
Central Eskimo. A similar episode (Boas, Central Eskimo, p. 619).
Athapascan.
Pursued men throw parts of a caribou stomach over their shoulders, which
are
transformed into mountains (Boas, Traditions
of the Ts'ets'γ'ut, p. 260).
Coast
of Washington.
Wild-cat, pursued by a woman-monster, turns his clog into a mountain,
which
the old woman has to climb (Farrand, Quinault
Indians, p. 116).
Samoyed.
Two women, pursued by a cannibal, throw back a comb and a steel of a strike-
a-light,
which turn into a forest and a mountain (Castren, Ethnologische Vorlesungen, p. 165).
Russian.
Episodes of the magic flight are found in the tales of Russians on the Kolyma
and Anadyr Rivers, and of the Russianized Yukaghir (Bogoras, Anthropologist, p. 673).
4. Eme'mqut kills the ancient ancestral old woman, takes off her skin, and puts it on in order to
look like her (p. 322).
Mongol-Turk.
Geser kills the monster Dyr and his horse. He puts on Dyr's skin in
order
to look like him, and on his own steed he puts the skin of the killed horse (Potanin,
Voyage
of 1884-86, II,
p. 26).
A
woman-monster kills a young beauty, takes off the skin of her face and puts it
on, in
order
to look like the beautiful woman (Khudyakoff,
p. 82).
Algonquin.
Manabozho kills a female spirit in the disguise of an old woman, takes off
her
skin, and puts it on in order to look like her (Schoolcraft,
p.41).
He kills the prince of serpents, takes off his skin, and puts it on (Ibid., p.42).
Central
Eskimo.
Old woman kills young woman, and puts on her skin (Boas,
Central
Eskimo,
p.
624).
Athapascan.
Fisher and Marten kill two women and put on their skins, in order to look
like
them (Farrand, Chilcotin Indians,
p. 41).
5. Animals throw off their skins and turn into human beings (pp. 131, 156, 338).
Mongol-Turk
and European.
In the tales of the Old World, episodes occur in which
female
birds (mainly swans) take off their plumage, and bathe in the form of women; for
example, story of seven storks (Khudyakoff,
p. 76), tales of three Swan-Women {Traditions
of
the Buryat, pp.
114, 115,
125), tale of Swan-Women (Potanin, IV,
p. 24).
Coast
of Southern British Columbia.
Wolves take off their skins, and turn into men
(Boas,
Indiΰnische
Sagen, p.
86).
Thunder-birds
take off their plumage, and turn into human beings (Ibid., p. 97).
Geese take off their plumage, and turn into
human beings (Ibid., p. 147).
Eagles take oft their plumage, - and
turn into human beings (Ibid., p. 203).
Cumberland Sound.
A fox takes off her skin, and turns into a woman (Boas,
Baffin-land
Eskimo, p.
224).
Athapascan.
A woman destroys the dog-blanket of her children, and they retain human
form
(Farrand, Chilcotin Indians, p.
9).
A
marmot takes off her skin, and is transformed into a stout woman (Boas,
Traditions of
the
Ts'ets'γ'ut, p.
263).
6.
Big-Raven
makes wooden reindeer, and they come to life (p. 22).
Yiρe'a-ρe'ut
makes a wooden whale, and it comes to life (p. 232).
Eme'mqut
makes a wooden whale (p. 286).
Mongol-Turk.
Geser makes a horse from bark, and it comes to life (Potanin,
Voyage
of 1884-86, p.
62).
Seven travellers make a wooden bird, and it comes to life (Ibid., p. 148).
JOCHELSON, THE K ORYAK. 37 1
Coast
of Southern British Columbia. Raven makes wooden fish, and
they come to life
(Boas, Indianische
Sagen, p. 174).
Coast of Northern British Columbia. A carved squirrel comes to life (Boas, Tsimshian
Texts, p. 231).
Raven makes wooden fish, and they come to life (Boas, Indianische Sagcn, pp. 209, 242).
Central
Eskimo. A man is busy chopping chips from a piece of wood.
The chips are
transformed into salmon (Boas,
Central Eskimo, p. 617).
Athapascan.
A boy, with the aid of magic, turns a drawing of a
horse into a real horse
(Farrand, Chilcotin
Indians, p. 42).
Coast
of Washington. Grouse makes a wooden seal and sends it to sea
(Farrand, Quiμnault
Indians, p. 102).
7.
Yiρe'a-ρe'ut sees from heaven
what is going on on earth (p. 307).
Earth-Maker looks down on the earth through an opening in the sky (p.
301).
Mongol-Turk.
Geser's wife sees through a window in the sky what
is going on on the
earth (Potanin, Voyage of 1884-86, p. II).
Coast
of Southern British Columbia. Two sisters see the earth
through a hole in heaven
(Boas, Indianische
Sagen, p. 62).
Coast
of Northern British Columbia. The hole in the floor of the
house of the heaven
chief {Ibid., pp. 237, 279; Boas,
Bella Coola Indians, p.
83).
Cumberland Sound. The hole in the sky (Boas, Baffin-land Eskimo, p. 339).
Greenland. The same (Rink, p. 468).
Athapascan.
Two sisters, removed by stars into the sky, look
through the holes and see
what is going on on the earth (Boas,
Traditions of the Ts'ets'δ'ut, p. 39).
8. A man becomes a cannibal, and devours all the inhabitants of the village, and his relatives
(PP. 295. 302 ).
Mongol-Turk. Child-monster in the Kirghis tale (see p. 351).
Coast
of Southern British Columbia. Cannibal kills all the people
except his uncle, who
kills him (Boas, Indianische
Sagen, p. 164).
Cumberland
Sound. A man becomes a cannibal, and kills all the people
of the village
(Boas, Baffin-Land
Eskimo, p. 258).
Greenland. Child-monster (Rink, p. 258).
Indian Elements.
1. In a shaman contest, one shaman woman calls the reindeer to the roof of the house, the other
brings the sea into the house (pp. 140, 218).
Coast of Southern British Columbia.
Water fills the house (Boas, Indianische
Sagen, p. 95).
The thunder-bird causes the water in the sea to rise, and fill the house
(Ibid., p. 134).
2. To punish the Seals, who mal-treated his daughter, Big-Raven conceals all the sea-water, and the
bottom of the sea dries up. When the guilty Seals are dead, he lets the water
out again, and
the rest of the sea-animals revive (p. 154).
Coast
of Northern British Columbia. Lτgτbola' causes the
water to be lost (Boas, Tsim-
shian Texts,
p.
18).
3. Dogs, in the absence of their master (Big-Raven's family), put on embroidered coats, sing, beat
the drums, etc. (p. 127).
Coasts of Northern
and Southern British
Columbia. Tales
about the children of the
woman and a dog, who take off their dog-skins in their mother's absence,
and assume a human
appearance (Boas, Indianische
Sagen, pp. 25, 93, 114, 132, 263).
Coast of Alaska.
Tale of dog-children (Krause, p.
259).
Athapascan.
The same episode (Farrand,
Chilcotin Indians, p. 9; Petitot,
p. 314;
Boas, Traditions of the Ts'ets'δ'ut, p.
37).
Coast
of Washington. Story of dog-children (Farrand, Quinault Indians, p. 127;
Boas,
Kathlamet Texts, p.
155;
Boas, Chinook Texts, p. 17).
4. Big-Raven is caught on a hook baited with meat.
Straining with all his might, he snaps the line
and carries off the hook, which sticks in his jaw (p. 318).
372 JOCHELSON, THE KORYAK.
Coast
of Northern British Columbia.
Txδ'msκn steals bait of the fishermen from their
hooks.
His jaw is caught and torn off (Boas, Tsimshian Texts, p. 51).
Coast
of Southern British Columbia.
The Raven, O'meatl, is caught on a hook baited
with
meat. He holds on to the bottom of the boat until his nose is broken off (Boas,
In-
dianμsche Sagen, p. 172).
Coast
of Alaska.
Yλtl, the Raven, steals bait from the fish-hooks, and is caught. He
holds
on to the bottom of the sea until his nose is broken off, which is hauled to the
surface
(Ibid., p. 314).
5. Raven-Man and Little-Bird-Man are competitors in a marriage-suit. Raven-Man acts basely and
foolishly, and is vanquished by Little-Bird-Man (pp. 143, 250).
Coasts
of Northern and Southern British Columbia.
Raven and Small-Bird are neighbors.
Raven
acts foolishly in his encounter with a supernatural being; while Small-Bird is
very wise,
and
therefore successful (Boas, Indianische
Sagen, pp. 26, 106, 245).
6. Little-Bird-Man and Kala-Woman throw stones at each other. Bird-Man rises in the air, and
Kala-Woman's
stone passes under his feet. Little-Bird-Man
throws a stone, strikes Kala-Woman,
and
breaks her leg (p. 172).
Coast
of Alaska.
The wife of a one-eyed monster which had been killed by Yλtl, the
Raven,
says to the latter, "Come on! let us throw knives at each other." The
woman throws
hers
first, and Yκtl turns into a raven, rises in the air, and the knife passes
under his feet.
Thereupon Yλtl
throws a knife, and cuts off the woman's feet (Boas, Indianische Sagen, p. 319).
7. The Seals tie Yiρe'a-ρe'ut's tongue to prevent her telling how she was maltreated in the Seal
settlement (p. 153).
Coast
of Northern British Columbia.
The Cormorant's tongue is torn out, that he may not
tell of the things
that he has seen (Boas, Indianische
Sagen, pp. 176, 244; Tsimshian Texts, p. 43).
Coast of Alaska. The same episode (Boas, Indianische Sagen, p. 317; Krause, p. 266).
8. Yiρe'a-ρe'ut, having reached heaven, wraps fish, sea-mammals, and other animals in a seal-skin;
and
a famine occurs on earth, which lasts until she opens her bundle (p. 307).
Eme'mqut catches
mountain-sheep, puts them in his coat, and, coming to the house of a kamak,
empties his catch before the house (p. 323).
Coast
of Northern British Columbia.
Transformer's mother keeps salmon in a blanket.
He
stakes this blanket in a contest between himself and a young man whom he meets.
The
latter
wins, dips the hem of the blanket into the water, and the fish appear (Boas,
Indianische
Sagen,
pp.
202, 262).
9. Big-Raven transforms a little kala into a line, which is stolen by neighbors and fastened to a
harpoon.
Eme'mqut enters a whale,
induces the villagers to harpoon it, and then carries off
the
line (p. 286).
Coasts
of Northern and Southern British Columbia.
A man assumes the shape of a
salmon, induces a fisherman to harpoon him,
and steals the harpoon (Boas, Indianische
Sagen,
pp. 13, 16, 23, 64, 66, 201, 248).
For
the same episode see Teit, Traditions
of the Thompson River Indians of British Columbia,
Boston, 1898, p. 43.
Athapascan.
Lendix-tcux turns himself into a salmon, is speared by Sea-Gull, but cuts off
the
head of the spear, and swims away (Farrand,
Chilcotin Indians, p. 11).
For
a similar episode see Petitot, p.
33.
10.
Big-Raven reproaches Miti' because she has no relatives (p. 168).
Eme'mqut reproaches his wife for having neither father nor mother (p. 208).
Coast
of Southern British Columbia.
Copper-Maker's mother reproaches her daughter-
in-law, the Brilliant-One, for having no relatives (Boas, Indianische Sagen, p. 188).
People
reproach the Mink for having neither father nor mother (Ibid., p. 157).
11. The Crab Avvi hides the fresh water.
Big-Raven, by some device, drinks it all, then vomits it,
and thus forms the rivers on earth (p.
311).
Coast
of Southern British Columbia.
Raven's sisters keep guard over the fresh water.
By a ruse, Raven gets access to the water, and drinks it all. He urinates, and
thus rivers
and lakes are formed
on earth (Boas, Indianische
Sagen, p. 174).
JOCHELSON, THE KORYAK. 373
Coast of Northern British Columbia. An old man has a pail of fresh water while there
is no water on earth as yet. It is hidden in the
ground, beneath the roots of the trees.
Raven drinks the water, and then
lets it fall by drops, wherefrom lakes and rivers are formed
(Ibid., p. 209).
Raven steals water from a chief (Ibid., p. 232).
Txγ'msem, by strategy, takes all the water from a chief, and flies away.
The water runs
out'of his blanket, and forms rivers (Boas,
Tsimshian Texts, p. 26).
Coast of Alaska. Raven
steals the fresh water from the eagle Kanόk (Boas,
Indianische
Sagen, p. 313; Krause, p.
259).
12.
Big-Raven makes a man out of his wiping-rag (p. 218).
Big-Raven's excrement turns into a woman (p. 316).
Coast of Southern British Columbia. Mink makes a man out of his excrement (Boas,
Jndianische Sagen, p.
159).
A girls turns her excrement into a bird (Ibid., p. 38).
Athapascan. Raven turns
excrement into canoes and men (Farrand, Chilcotin
Indians,
pp. 16, 17).
13. A shaman is given the daughter of a sick man whom he cured, or a girl whom he cured or
revived, for
his wife (pp. 239, 248, 277).
A woman shaman is married to a man whom she cured
(p. 223).
Coast
of Northern and Southern British Columbia.
A shaman, for curing a woman, is
given her daughter in marriage (Boas,
Indianische Sagen, pp. 149, 190, 238, 255).
Ts'ak' cures a chief's daughter, and she gives herself to him in marriage
(Boas, Tsimshian
Texts, p. 125).
14. In order to get Eme'mqut's wives, Illa' tries to kill him. He calls him into the forest to take
the gum out of
a larch-tree, causes the tree to fall upon him, and thus kills him. When he
comes home, he finds Eme'mqut sitting with his wives (p. 147).
Coasts
of Northern and Southern British Columbia.
Gyο'i's father-in-law, who kills all
of his daughter's suitors, tries to kill him also.
He asks his assistance in splitting a cedar-log,
drives his wedge into the tree, lets his hammer
fall into the crack, and asks Gyο'i to get it.
When he obeys, his father-in-law pulls out the
wedge, and Gyο'i is apparently crushed, and
his blood flows out; but when his father-in-law
reaches the canoe, he finds Gyο'i in the prow
(Boas, Indianische Sagen, p. 137).
For the same episode see Ibid., pp. 39, 67, 70, 118, 198.
Coast of Alaska. For the same episode see Krause, p. 256.
Coast of Washington. For a similar episode see Boas, Chinook Texts, p. 34.
15. Eme'mqut wishes to marry the daughter of the Sun, who kills all her suitors. His father dis-
suades him at
first, but finally advises him to stop, on his way, at the house of his sisters,
who advise him what to do (p. 162).
Coast of Southern British Columbia. Gyο'i wishes to marry the daughter of one of the
ancestors of the Nimkish tribe, who kills all her
suitors. His father dissuades him at first,
but finally advises him to stop, on
his way, at the camp of his aunts, who tell him how to
act (Boas, Indianische
Sagen, p. 135).
16. A magpie comes flying to the kamaks with news from their daughter, and sits on the chimney.
They wish to throw something at it; but it says, "I have come with news from your daughter"
( p. 173 ).
A ground-spider crawls over Eme'mqut's body. He throws it down, saying,
"Can't you find
another place?" But the spider, turning into
an old woman, replies, "Thou art wrong in
throwing me: I have brought news for thee" (p.
145).
A ground-spider crawls over Yiρe'a-ρe'ut. She throws it on the ground,
and says, "Have you
no other place to crawl about!" But the
spider, turning into an old woman, says, "I have
come with news for you" (p.
125).
Coast of Southern British Columbia. A deserted woman sends Raven with some food
to her grandmother. The grandmother takes a stone
to throw at the raven; but the latter
says, "Don't do that! thy grand-daughter sends me" (Boas,
Indianische Sagen, p. 133).
374.
JOCHELSON, THE KORYAK.
17. Eme'mqut kills the dog that
married his sister (p. 255).
Creator kills the dog that came to his daughter at night (p. 183).
Coast
of Southern British Columbia.
A father kills the dog that he found with his
daughter
(Boas, Indianische Sagen, p.
132).
18. A contest between Eme'mqut's wife and that of Envious-One as to who will urinate farther (p. 140).
Coast
of Southern British Columbia.
The wanderer Qδls and the strong man Sx-δis
have
a contest as to who can urinate farther (Boas, Indianische Sagen, p. 21).
19.
Kalau
keep bears instead of dogs (pp. 127, 166), and mountain-sheep instead of
reindeer (p. 241).
Bear-People
keep bears instead of dogs (p. 156).
Big-Raven uses mice instead of reindeer (pp. 188, 224).
Coast
of Southern British Columbia.
People on the other side of the sea keep seals
instead of dogs (Boas, Indianische
Sagen, pp. 88, 120).
Coast
of Oregon.
People on the other side of the sea keep sea-otters instead of dogs
(Boas,
Traditions
of the Tillamook Indians, Journal
of American Folk-Lore, Vol. XI, p. 30).
Athapascan. A giant keeps bears and other animals instead of dogs (Petitot, p. 139).
20. Big-Raven steals dried fish from the Reindeer people (p. 183).
Coasts
of Northern and Southern
British Columbia.
A spirit or bear steals dried fish
out of the houses of the Indians (Boas, Indianische
Sagen, pp. 78, 149, 189, 207, 2.54, 256).
Raven
steals fish from the Cormorant (Ibid., p. 244).
Grisly-Bear steals fish from Ts'ak' (Boas,
Tsimshian Texts, p. 117).
21. Eme'mqut, who is deserted by his wife, the White-Whale-Woman, searches for her, crying, and
his tears fall down like rain (p. 310).
Coast
of Southern British Columbia.
A Beaver cries from jealousy, and produces rain
with his tears (Boas, Indianische
Sagen, pp. 36, 80).
Coast
of Washington.
Beaver cries from jealousy, and produces a deluge (Boas,
Kath-
lamet
Texts, p.
23).
22. Sculpin-Man kills and eats his travelling-companions (p. 192).
Coast
of Northern British Columbia.
Txδ'msem asks Deer to accompany him, and kills
him
(Boas, Tsimshian
Texts, p. 64).
Coast
of Alaska.
Raven kills and eats his travelling-companion, the Deer (Boas,
In-
dianische
Sagen, p.
315).
23. Small pieces of bodies of whales and seals are thrown into the water with the idea that they will be
transformed into living animals Kamchadal and Koryak (Bogoras, Anthropologist, p. 660).
Coasts
of Northern and Southern British Columbia.
Bones of salmon or other animals
are
thrown into the water to be transformed into living fish or other animals (Boas,
Indianische
Sagen,
pp.
27, 104, 210, 266; Bella Coola Indians, p. 76).
The
chief of the Squirrels asks a young man to burn the meat and bones of the
squirrels
whom he has killed, and thus to restore the
Squirrel people to life (Boas, Tsimshian
Texts,
p. 212).
Ponca.
Bones of beaver are thrown into the water to be transformed into living beaver
(Dorsey, The
Ccgiha Language, p.
.557).
Athapascan.
Bones of Salmon-Boy are thrown into the water, and he comes to life
again
(Farrand, Chilcotin Indians, p.
24).
Coast
of Washington.
Two Salmon-Boys are killed for food, but their bones are saved
and
thrown into the water, and the boys come to life again (Farrand,
Quinault Indians, p. 112).
24. A giantess carries away children in a basket, but they succeed in making good their escape
(Bogoras, Anthropologist, p. 623).
Coasts
of Northern and Southern British Columbia.
A monster-woman does the same
(Boas,
Indianische
Sagen, pp.
57, no, 224, 241, 249).
25. The chamber-vessel of kalau assails Creator (p. 176).
At the inspiration of Big-Raven, the chamber-vessels talk (p. 165).
Coasts of Northern and
Southern British
Columbia.
The chamber-vessel of a stump
talks
(Boas, Indianische Sagen, p.
268; see also pp. 101, 172, 177, 213, 233).
26. By means of a
ruse, Big-Raven eats the berries stored by the women (p. 184).
JOCHELSON, THE KORYAK. 375
Coasts
of Southern and Northern British Columbia.
Raven eats the berries picked by
his sisters, whom he scares away by means of a ruse (Boas,
Indianμsche Sagen, p. 77).
Baven eats the berries of two women
by frightening them, saying that enemies are coming
(Ibid., pp. 107, 178, 210, 244).
27 Big-Raven makes
believe that he is dead, and is placed in a separate underground house (p. 224).
Athapascan.
Raven pretends to die, and is placed under his
canoe on the shore (Far-
rand, Chilcotin Indians, p.
17).
Coast
of Southern British Columbia. Mink makes believe that he is
dead (Boas, In-
dνanische Sagen, pp. 33, 78).
The same episode (Boas, Kwakiutl Texts, p. 286).
28. Big-Raven or other people who have been for some time in the anus or stomach of an animal
grow bald (pp. 169, 293).
Coast
of Southern British Columbia. Two boys lose their hair from
having been inside
of a whale (Boas, Indianische
Sagen, p. 51).
The Mink grows bald from having been in the stomach of a whale (Ibid., p. 75).
29. Big-Raven marries Excrement-Woman, who melts in the warm house (p. 316).
Coast
of Southern British Columbia. Mink marries Gum-Woman, who
melts in the
warm daytime (Boas, Indianische
Sagen, p. 44).
Kwo'tiath
goes to sleep with the Gum-Girls. In the morning they melt, and stick to
Kwo'tiath (Ibid., p. 100).
30. Eme'mqut comes to the Stone-Hammer people, and marries one of their girls (p. 200).
Illa'
strikes the stone heads of the Stone-Hammer-Men against one another for his own
pleasure
(p. 202).
Coast
of Southern British Columbia. A hammer comes to a girl at
night in the shape
of a man (Boas, Indianische
Sagen, pp. 25, 41).
A tribe of people with stone heads (Ibid., p. 61).
Coast
of Washington. Misp finds people upside down, using their
heads as hammers.
He turns them right side up, and gives them stone hammers (Farrand,
Qtuinault Indians,
P. 85).
31. Children are born immediately after marriage, or merely from the contact of the hero with a
woman (pp. 226, 319, 323, 335).
Coast
of Southern British Columbia. To be found in many Indian
tales; for instance,
Boas, Indianische Sagen, pp.
40, 136.
Coast
of Washington. A piece of flint flies into the body of a
little girl, who immediately
gives birth to a boy (Farrand, Quinault
Indians, p. 125).
32. The telling of a certain tale causes the rain to stop (p. 142).
Coast of Southern British Columbia.
A certain tale is told, when the rain lasts a
long
time, in order to bring clear weather (Boas,
Indianische Sagen, p. 22).
33. Eme'mqut cuts off
Ktlu"s leg, and with it kills the kamaks (p. 187).
Interior of Southern British
Columbia.
A rabbit pulis out its leg, and, handling it like
a hammer, kills a bear and its cubs (Boas,
Indianische Sagen, p. II).
34. The Fox takes out her
eyes and pounds
them with a stone, then she
makes for herself new
eyes of blackberries (p. 321).
For a similar episode see pp. 182, 266.
Interior
of British Columbia. Coyote takes out his eyes and
flings them upward: they
are caught by a gull. He makes for himself other eyes of some berries (Boas,
Indianische
Sagen, p. 8).
Navaho.
Coyote plays with his eyes, tears them out of their sockets, and throws them
up (Matthew, Navaho
Legends, p. 90).
Algonquin. The same episode (Grinnell, Blackfoot lodge Tales, p. 153).
35. Big-Raven's
people kill a whale, and, carrying its meat to camp, they fling small pieces of
it at
one another, which they try to catch in their open
mouths (p. 324).
Coast
of Northern British Columbia. Children throw pieces of
seal-blubber at one an-
other (Boas, Tsimshian
Texts, p. 42).
376 JOCHELSON, THE KORYAK.
36.
Kamaks
come to a house, find blubber and eat it.
They sing to the people, "It tastes well, the
blubber; but when there is no more blubber, we shall eat you" (p.
293).
Coast
of Washington.
A monster eats all the meat, and says to the people, "What shall
I
eat now? there are only skins and you" (Boas, Chinook Texts, p. 31).
Fox
offers to cure the Bear, who has been wounded by a man.
He inserts into the wound a
red-hot stone, which burns the Bear to death (pp. 185, 188).
Coast
of Alaska.
Raven causes the Loon to swallow a red-hot stone, and afterward to
drink
water, so that her intestines are scalded (Boas, Indianische Sagen, p. 317).
Coast
of Washington.
Coyote, disguised as a warrior, wounds Raccoon so that fat comes
out of the wound. When Raccoon comes home,
Coyote, under pretence of curing him, pulls
out the fat and kills him (Boas,
Kathlamet Texts, p. 153).
California.
Deer's children kill Bear by throwing hot rock into her mouth. (Dixon,
Maidu
Myths, p.
81).
38. Kamak-Woman says to a tall tree, "Bend down your head" (p. 213).
Fox says to the cross-beam in the house of the kamaks, "Get up higher!" and then, "Bend down
to
the ground" (p. 181).
Kutq's
wife says to a large tree, "Raise your top" (p. 331).
Coast
of Southern British Columbia.
Coyote makes the tree which his son has climbed
rise
to the sky (Boas, Indianische
Sagen, p. 17).
Algonquin.
Manabozho says to the tree on which he is sitting during the flood, "Stretch
yourself" (Schoolcraft,
p. 39).
Athapascan.
Old man, by
magic, makes tree which young man has climbed grow higher
and higher, until young man cannot return (Farrand,
Chilcotin Indians, p. 29).
An arrow rises to the sky, and drags up
a man (Petitot, pp. 128, 355).
39. A shaman mends the broken leg of a kala-woman, but one piece of the bone he cannot find:
therefore the leg is not perfect (p. 173).
Coasts
of Northern and Southern British Columbia.
A bone of a dead animal is missing,
and
when he is revived, he is not perfect (Boas, Indianische Sagen, pp. 149, 255, 260).
Athapascan.
A bone of the dead Raven is missing. When revived, he is not perfect
(Petitot,
p.
37).
40. Can'a'vile catches a great quantity of fish. He eats a raw head, and shuts his eyes. Meanwhile
Wolves
(at another time Bears) come, grab the fish, and fight over them. Caira'vile
says,
"Don't
fight: just take as much as you like." When he opens his eyes, no Wolves,
Bears,
or
Fish are there (p. 174).
Coasts
of Northern and Southern British Columbia.
The booty of a hunter or fisher is
eaten while he sleeps (Boas, Indianische Sagen, pp. 7, 74, 232; Krause,
p. 265).
Gulls eat the Giant's olachen (Boas, Tsimshμan Texts, p. 31).
41. Gull-Man calls all kinds of birds to marry his sister. One after another is refused, until the
Paroquet-Auk-Man comes (p. 198).
Coast
of Northern British Columbia.
A mother calls all kinds of animals to marry her
daughter. Finally a chief from heaven is
accepted (Boas, Tsimshian Texts,
p. 222 also Boas,
Indianische Sagen, p.
283).
42. Eme'mqut marries his sister. Their son grows up and hunts ducks. The ducks say, "Your
father
is your mother's own
brother," The
boy comes running home and
tells what the
ducks have said to
him (p. 154).
Coast
of Southern British Columbia.
A man marries his sister. They
have a boy. The
boy
grows up and goes out to hunt.
One evening he comes from hunting, and asks his mother,
"Is
not father your relative, you look so like him?" (Boas,
Indianische Sagen, p. 37).
43. Big-Raven
tells the kalau that when he is fattened, fat hangs from his body, and
runs off his
fingers (p. 185).
Coast
of Southern British
Columbia.
Seal holds his hands near the fire, and fat runs
off his fingers into a bowl, and is offered to Raven (Boas, Indianische Sagen, p. 57).
Seal
holds his hands over the fire, and
the fat which runs
off is offered to his guests.
Raven wishes to imitate him, but only scorches his fingers (Ibid., p.
76).
JOCHELSON, THE KORYAK. 377
Bear holds his hands over a bowl, and he treats Raven to it. Raven is
unable to do the
same (Ibid., p. 106).
Seal lets fat run off his fingers, and treats his guests to it (Ibid., p. 177).
Coast of Northern British Columbia. Seal holds his hands over the fire, lets the fat run
off his fingers, and gives it to Raven and his
sister (Boas, Ibid., p.
245).
Young-Seal invites the Raven to a feast. She holds her hands over a dish,
and grease
drops into the dish (Boas: Bella Coola Indians, p. 93;
Tsimshian Texts, p. 47).
44. Big-Raven enters Miti"s anus as though it were an underground house (p. 169).
' Big-Raven, his wife, and his daughters put their heads into their anuses, imagining that they are
travelling (p.
190).
A little mouse is sent by his sister, the
Mouse-Woman, into the anus of Annamayat in order to
make him ill (p. 223).
Kutq enters the vulva of his wife (p.
341; Steller, p. 263).
Kamak takes his wife on his shoulders, and his
head slips into her anus (p. 293).
Coast of Southern British Columbia. The old man Pλ'tx-el becomes a snake, and enters
Xδls' anus (Boas,
Indμanische Sagen, p. 22).
Coast of Northern British Columbia. Ts'ak- comes out at Grisly Bear's anus (Boas,
Tsimshian
Texts, p. 117).
Athapascan. The Mink
and the Weasel are sent by the Mouse into Sensible's anus in
order to destroy him (Petitot, p. 142).
A man cuts off the penis of a giant and enters the giant's body through
the opening
(Ibid., p. 137).
45. Miti' interchanges the position of her vulva and her anus, and puts her breasts on her back (p. 169).
Coast of Southern British Columbia. Xγls meets a woman with her sexual organs on
her breast, and puts them in their proper place. Xδls
meets a man and a woman with their
sexual organs on their foreheads, and puts them in
their proper place (Boas, Indianische
Sagen, p. 23).
46. A woman-kala's anus is armed with teeth (p. 166).
Coast of Southern British Columbia. A woman's vagina is armed with teeth (Boas,
Indianische Sagen, pp. 24, 30, 66, 69).
Athapascan. The hero
has intercourse with woman, after first breaking out teeth in
vagina with magic staff (Farrand, Chilcotin Indians, p.
13).
47. An arrow, being shot, makes a path to the sky (pp. 293, 304).
Coasts of Northern and Southern British Columbia. A chain of arrows makes a path
to the sky (Boas:
Indianische Sagen, pp. 17, 31, 64, 65, 68, 117, 157, 173, 215,
234, 246,
278; Tsimshian
Texts, p. 88).
Coast of Washington. People
climb arrow-chain and arrive in sky-country (Farrand,
Quinault Indians, p. 108; Boas, Kathlamet
Texts, p. II).
Athapascan. Salmon-Boy
makes pile of feathers, lies down, and his sister blows on the
feathers, and the young man is carried up to the
sky (Farrand, Chilcotin Indians, p. 24).
Two brothers
are carried up to the sky by an arrow (Petitot,
p. 128).
48. Arrows of kalau are invisible to men (p. 121).
Coasts of Northern and Southern British Columbia. Arrows of men are invisible to
spirits (Boas,
Indianische Sagen, pp. 94, 99, 149, 190, 238, 254, 289).
Micmac. The same episode (Rand, Legends of the Micmacs, p. 87).
49. Eme'mqut,
in search of his brother who
has been
killed by the kalau, overcomes them, and
finds in their possession the skin of his brother,
which is spread over a bed, like a reindeer-
skin (p. 130).
Creator finds the skin of his son Big-Light in the
house of the kalau (p. 176).
Coast of Southern British Columbia. The hero discovers the skin of his murdered friend
in the house of his enemy (Boas, Indianische Sagen, p. 75).
50. Two girls are married to two
invisible kalau, who visit them at night and lie down with them,
assuming the shape of young men. Later on
they become visible, and live with them openly
(P. 150).
48JKSUP NORTH PACIFIC EXPED., VOL. VI.
378 JOCHELSON", THE KORYAK.
Athapascan.
A man lives with Cloud-Woman, who first appears only in the form of a
fog,
but later becomes a woman (Boas,
Traditions of the Ts'ets'aut,
p. 265).
A man marries an invisible woman (Petitot, p. 121).
51. Big-Raven, or Fox, urges other persons to flee, under
the pretext that enemies are coming, and
takes
their provisions (pp. 164, 188, 189, 318).
Coasts
of Northern and Southern British Columbia.
Raven (or other person), urges
people to flee, under
the pretext that enemies are coming, and takes away their provisions
(Boas, Indianische
Sagen, pp. 107, 172, 233).
Coast of Alaska. The same episode about the Raven (Ibid., p. 316).
Coast
of Washington. Rabbit
makes people believe that a war-party is coming. They
run away, and he steals all their salmon (Boas,
Kathlamet Texts, p. 75).
52. Tomwo'get (Self-created), the grandson of Big-Raven, kills his father, thus avenging his mother's
death (p. 244).
Algonquin.
Manabozho learns from his grandmother, the Moon's daughter, that his
mother
was killed by his father, the West-Wind, and starts to kill him (Schoolcraft,
p. 18).
53. Raven-Man swallows the sun because Big-Raven declines to give his daughter to him in marriage,
whereupon
the earth is plunged into darkness. Yiρe'a-ρe'ut, Big-Raven's daughter,
tickles the
Raven-Man
who swallowed the sun: he opens his mouth, and sets the sun free (p. 252).
Pacific
Coast.
This corresponds to the episodes of the raven cycle of the Pacific coast,
in
which the Raven liberates the sun (Boas, Indianische
Sagen, p. 360, No. 157).
54.
Yiρe'a-ρe'ut
and Kνlu' marry Fish-Men, whereupon Big-Raven's family begin to fish (p. 296).
Big-Raven's
people had nothing to eat. He finds and marries the Salmon-Woman.
She spawns,
and
the people eat the spawn. In his absence, Miti' kills her, and cooks her flesh.
Raven
comes
home, and dines on the cooked salmon; but Salmon-Woman suddenly steps out of the
dark
store-room, denounces Miti', and departs for the sea, notwithstanding the
entreaties of
Big-Raven.
Then Big-Raven's family starve (p. 292).
Coast
of Southern British Columbia.
Mink marries Salmon-Woman. Salmon-Woman
picks
her teeth, and throws the pickings into a dish. They turn into a salmon, which
is
cooked,
and serves as food for the Mink. After a while, Salmon-Woman, angered by the
brutality of her
husband, departs for the river, notwithstanding his entreaties, and Mink has
no more salmon (Boas, Indianische Sagen, p. 159).
Coast
of Northern British Columbia.
Raven catches a fish, which turns into a woman.
Raven marries her, and then catches many salmon (Ibid., p. 246).
Txδ'msem
marries a Salmon-Woman, and thus obtains salmon. He scolds her, and all the
salmon
disappear (Boas,
Tsimshian Texts, p. 237).
Coast
of Washington.
A man marries a Salmon-Girl, and the Quinault River gets plenty
of salmon (Farrand,
Quinault Indians, p. 112).
Athapascan.
A man marries a Marmot-Woman, and he kills many marmots (Boas,
Traditions
of the Ts'ets'aut, p.
263).
55.
The
Wolf kills Ptarmigan-Man's reindeer; and Ptarmigan-Man, by magic, turns them
into ptar-
migans,
which fly away (p. 212).
Miti'
cooks a meal. Fox-Woman
kicks the kettle,
and turns it
over. Then
the meat of a
mountain-sheep comes back to life, and walks out of the house (p. 321).
Athapascan.
"Moss-Child," by means of incantation, revives the flesh of killed
bulls.
They run away, and the people starve (Petitot,
p. 192).
Efwa-e'ke' revives killed birds, which fly away (Ibid., p. 223).
A
dried salmon hanging on the roof hits Raven's head. He is angry, and throws it
out-
doors, where it comes to life, and revives
the other salmon, and they all escape to the water
(Farrand, Chilcotin
Indians, p. 19).
Marmot-Woman
revives the dried meat of killed marmots.
She throws on it the skins, and
all
the marmots run up the hills (Boas,
Traditions of the Ts'ets'a'ut,
p. 265).
56.
Arrows supplied with eyes fly
without a bow wherever they are sent (pp. 125,
186).
Coast
of Alaska.
The Raven Yκtl transforms a bird into an arrow, which flies to wherever
Raven points (Boas,
Indianische Sagen, p. 318).
JOCHELSON, THE KORYAK. 379
Little Bird-Man and Kala-Woman have a contest in enduring intense heat. Little Bird-Man
wins by trickery (p. 172).
Big-Raven
receives the kalau as
guests, seats them on the cross-beam, closes the smoke-hole,
and produces an intense heat.
The kalau implore him to let them off (p. 149).
Coast
of Northern British
Columbia.
A visitor's endurance is tried with
a hot sweat-
bath, which is heated more than usual for that purpose (Boas,
Bella Coola Indians, p. 79).
Coast of Washington.
Bluejay and his comrades are challenged to stay in a hot sweat-
house with some of the village people. They accept, and win by strategy (Farrand, Quμ-
nault Indians, p.
114).
Bluejay
and supernatural beings have a contest in enduring intense heat. Bluejay wins
by trickery (Boas,
Chinook Texts, p. 58).
Athapascan.
Sun puts a boy into an iron sweat-house, and heats it very hot (Farrand,
Chilcotin Indians, p.
25).
58.
Big-Raven's daughters make a whale
and swim off in it (pp. 21,
232, see Fig. 1).
Eme'mqut and Envious-One enter an iron dog-salmon and launch upon the sea
(p. 163).
Eme'mqut makes a wooden whale and swims off in it (p. 286).
Kutq's daughters find a whale, enter its body, and float on the sea (p. 337).
Coast
of Southern British Columbia. One or several persons enter a
whale, which takes
them home (Boas, Indianische
Sagen, p. 89).
59. Big-Raven puts out the light in the house of the kamaks by throwing snow on it, and in the
darkness he carries off their daughter (p. 210).
Coasts
of Northern and Southern British Columbia.
The Mink, or some other hero,
pours water over the fire in order to carry off a woman in the ensuing darkness (Boas'
Indianische Sagen, pp.
43, 56, 260, 300).
60. Big-Raven brings food home in a miraculous way: wood and ice which he carries turn into
fish and seal-fat.
His daughter Yiρe'a-ρe'ut, whom he sends for food, is unable to procure
anything (p. 231).
Big-Raven
transforms ice into whale-meat, then steams himself in a ditch; and when he
rises,
roast meat of four bears appears, which he gives to the son of the Fox to
take home. The
Fox wishes to imitate him, but is unable to do so. When he begins to heap
coals around
himself, he burns himself to death (p. 315).
Coasts
of Northern and Southern British Columbia.
Raven, or some other transformer,
wishes to imitate a person who treats his guests in a miraculous way, but
is unable to do so
(Boas, Indianische
Sagen, pp. 76, 106, 177,
245, 300, 302).
Txδ'msem fails to imitate his host (Boas, Tsimshian Texts, p. 49).
Algonquin.
Woodpecker and Moose treat Manabozho by procuring food in a miraculous
way. Moose cuts out some flesh from his wife's body, and roasts it for
his guest. His
wife's wound heals immediately. When Manabozho invites Woodpecker and
Moose to his
house, he is unable to treat them in the same manner. When he cuts the
flesh from his
wife, she screams and dies (Schoolcraft,
pp. 43 et seq.).
Athapascan.
Raven fails to imitate the host in procuring
berries and salmon-eggs by
use of magic (Farrand, Chilcotin
Indians, p. 18).
Coast
of Washington. Bluejay fails to imitate hosts in providing
food by magical means
(Farrand,
Quinault Indians, pp.
85-91).
Bluejay
fails to imitate his host in procuring meat in a miraculous way (Boas,
Chinook
Texts, p. 177).
Ponca.
Ictinike fails to imitate the host in procuring meat in a miraculous way (Dorsey,
The Cegiha Language, p.
557).
Navaho.
Coyote fails to imitate Porcupine and Wolf in the same way (Matthews,
Navaho Legends, p.
87).
Micmac.
The same episode is told about the Rabbit (Rand,
Legends of the Micmac,
PP- 300, 302).
61.
Big-Raven takes his reflection in the water for a woman, throws presents at her,
and then throws
himself into the river (pp. 264, 326).
380 JOCHELSON, THE KORYAK.
Coast
of Southern British Columbia.
A she-bear sees in a pool the reflection of a deer
and a fawn who have escaped from her and are sitting in a tree. She throws
herself into
the
water, which freezes (Boas, Indianische
Sagen, p. 168).
For similar episodes see Ibid., pp. 66, 114.
Coast
of Northern British Columbia.
A Cannibal-Woman sees in water the reflection
of
men who have escaped from her and are sitting in a tree. She throws herself into
the
water,
which freezes (Ibid., p. 253).
Coast
of Washington.
Hυhυkυs sees in the river the reflection of a girl who has escaped
from
him and is sitting on a tree. He takes off his clothes and jumps in to get her (Far-
rand,
Quinault
Indians, p.
123).
62. The idea of heroes being able to exercise influence mentally at a distance, thus causing others
to
do what they wish them to (in many tales).
Pacific Coast. The same in the myths of the Indians of the Pacific
coast (in many tales).
63. Big-Raven's son, driven away by his father, becomes a powerful man, and does not get recon-
ciled
to his father (p. 240).
The
deserted daughter of Big-Raven, raised to heaven, takes vengeance on her father
(pp. 305-307).
Coasts
of Northern and Southern British Columbia.
The deserted boy becomes a powerful
man,
and takes vengeance on those who deserted him (Boas,
Indianische Sagen, p. 51).
The
punished or insulted boy takes to the woods, and acquires supernatural powers (Ibid.,
pp. 151, 162, 253, 266).
Athapascan. The same episode (Petitot, p. 324).
64. By putting on the skins of animals, the wearer transforms himself into an animal (pp. 131,
135, 156).
Big-Raven
and Eme'mqut put on their raven coats and fly up (p. 142).
Creator
puts on his raven coat, turns into raven, and flies away (p. 149).
Coast
of Southern British Columbia.
A man puts on a seal-skin, and turns into a seal
(Boas, Indianische
Sagen, p. 121).
Mountain-sheep
say that they are men dressed in sheep-skins (Ibid., p. 169).
Two
boys put on the skins taken from killed birds, and fly off (Ibid., p.
170).
O'meatl
puts on a raven's coat and flies away (Ibid., p. 175).
Coast
of Northern British Columbia.
A boy catches a bird, skins it, puts the skin on,
and
flies (Boas, Tsimshian
Texts, p. 10).
Ts'ak'
puts on skins taken from killed birds, and flies off (Ibid., pp.
126, 127).
Chief's
son puts on a gull-skin and flies off (Ibid., p. 179).
Athapascan.
A woman puts on a bear-skin and becomes a bear (Farrand,
Chilcotin
Indians,
p.
21).
A
man puts on a cloak of marmot-skins and is transformed into a marmot (Boas,
Traditions
of
the Ts'ets'γ'ut, p.
464).
65.
Big-Raven
destroys the kamaks by placing them upon red-hot stones, and they turn to ashes
(p.
235).
Coast
of Southern British Columbia.
A monster is killed by red-hot stones (Boas,
Indianische
Sagen, p.
64).
Cannibals
are thrown into a hole filled with red-hot stones, and their ashes are turned
into
mosquitoes
(Ibid., p. 165).
66.
Big-Raven
goes to gather wood, ties it in a bundle, and carries it home. When he reaches
home,
he notices that what he has carried is dried fish. Then he goes to fetch ice. He
reaches
the river, puts some ice into his bag, and goes home. When he comes home, he
finds that the ice
has turned into seal-blubber (p. 231).
Big-Raven
loads his sledge full of thin slabs of ice, and drags it home.
When he reaches his
house, his sledge is full of the choicest
whale-meat (p. 315).
Algonquin. Pauppukkeewiss fills his sack with ice and snow, and he finds it filled with
fish (SCHOOLCRAFT, p. 53).
67.
The Fox and the Triton become pregnant from Eme'mqut's arrow, and
they regard him as the
father of their children (p. 214).
JOCHELSON, THE KORYAK. 381
Yiρe'a-ρe'ut gives birth because she eats a piece of marrow into which
Earth-Maker (Tanu'ta)
has transformed himself, then she searches for the
child's father among the Reindeer people
until Earth-Maker appears (p. 299).
Coast of Southern British Columbia. A girl who refuses her suitors becomes pregnant
because the urine of Wolverene (who could not succeed in getting her) got into
her mouth.
Her parents discover the child's father (Boas,
Indianische Sagen, p. 9).
A girl becomes pregnant
because she swallows a piece of gum-resin which the hero has
been chewing (Ibid., p. 93).
Kwotiath turns into a leaf, which drops into a bucket of water. The
chief's wife drinks
of it, and becomes pregnant (Ibid., p.
105).
Ha'daqa becomes pregnant because she swallows the leaf of a cedar (Ibid., p. 184).
Raven turns into a fir-needle and drops into a well. The chief's daughter,
Me'nis, swallows
it and becomes-pregnant (Ibid., p. 208).
Mink gives a piece of gum-resin to a girl, and she becomes pregnant. The
child recognizes
its father (Ibid., p. 108).
Gyο'ο gives a girl a piece of gum-resin, and she becomes pregnant (Ibid., p. 136).
Coast of Northern British Columbia. Chief's daughter becomes pregnant because she
swallows a cedar-leaf (Boas, Tsimshian Texts,
pp. 12, 36).
Chief's daughter swallows a piece of gum-resin and becomes pregnant (Boas,
Indianische
Sagen, p. 274).
Coast of Alaska. Raven turns into a pine-needle and falls into a lake (Ibid., p. 312).
Coast of Washington. Girl
becomes pregnant by licking moisture, caused by a fog, from
nose-ring (Farrand,
Quinault Indians, p. 94).
A strong man spits into a girl's abdomen, and she becomes pregnant (Ibid., p. 124).
A
girl swallows the water which drips from her hair, and becomes pregnant (Boas,
Chinook
Texts, p. 51).
68. Kοlu' kills kalau by breaking wind (p. 152).
Coast of Washington. Badger
kills various animals by means of his wind (Boas,
Kath-
lamet Texts, p.
19).
69. The kalau hunt men. The trail to their settlement is strewn with human bones and bodies
(p. 129).
Coast
of Washington. Evening Star hunts and kills men. The trail to
his settlement is
strewn with human bones. His five sons come home throwing dead people
down in front of
the door (Boas, Kathlamet
Texts, p. 13).
70. Big-Raven moves with his family to the sky. They begin to ascend to the sky with a train of
reindeer-sledges.
Eme'mqut is sitting behind on the last sledge. When they are halfway up,
he looks back, in spite of his father's order, and immediately he falls
down (p. 280).
Coast
of Northern British Columbia. The chief of heaven carries a
girl with her mother
up to heaven, but is compelled to leave the mother behind, because,
against his orders, she
opens her eyes on the way (Boas,
Tsimshian Texts, p.
223).
71. Eme'mqut touches the privates of the Moon in token of a marriage-promise (p. 176).
Coast
of Northern British Columbia. A man falls into the den of
Grisly-Bear and strikes
her vulva. She
feels ashamed, and says, "I will marry you" (Boas,
Tsimshian Texts, p. 203).
72. The skin of Big-Light, who is eaten by the kalau, is placed between two reindeer-skins, and,
during an incantation, Big-Light comes to life again (p. 130).
Coast
of Northern British Columbia. The bones of one dead are
placed between two
mats. During the ceremony the bones are covered with flesh, and the dead
comes to life
again (Boas,
Tsimshian Texts, p.
214).
73. Eme'mqut cuts off the head of a man of a
hostile Chukchee camp, sets it on a pole, and puts
it in
front of the house. Then a battle ensues between the Chukchee and
Creator's people
(P. 137).
Coast
of Northern British Columbia. Brothers cut off the head of
their sister-in-law's
lover, and hang it over the doorway. A battle ensues between the former
and the relatives
of the latter (Boas,
Tsimshian Texts,
p. 221).
382 JOCHELSON, THE KORYAK.
The
same pwsage (Boas and Hunt,
Kwakiutl Texas, p. 45).
Similar
episodes (Boas, Indianμsche
Sagen, pp. 162, 235, 282).
Athapascan. A man
cuts off the head of his wife's
lover (Farrand, Chilcotin
Indians, p. 45)
Fox
takes off her privates to dry (p. 182).
Coast
of Southern British Columbia. In
former times women could take off their privates
Boas, Indianische Sagen,
p.
72).
Athapascan.
Raven
persuades some women to take off their privates and hang them in
trees, after which he has
intercourse with then (Farrand,
Chilcotin Indians, p.19).
uor eats excrement (p. 190).
-Man
says to Raven-Man, "You live on dog-meat and pick up excrement" (p.
199).
Coast
of Northern British
Columbia. The
raven Txδ'msem
eats the contents of the
slave's
stomach. The slave says,
"He eats excrement" (Boas, Tsimshian
Texts, p. 41).