IMAGE EVALUATION TEST TARGET (MT-3)
A
1.0
I.I
■ 50
1^ 1^
1^ 12.2
-B4 i
140
I
2.0
^
m m ^
Photographic
Sdences
Corporation
711 V.'^ST M.;hIN STREET
WEBitkR.N.Y. 14SS0
(716) 872-4503
.%
CIHM/ICMH
Microfiche
Series.
CiHIVl/ICIVIH Collection de microfiches.
Canadian Institute for Historical Microreproductions / Institut Canadian de microreproductions historiques
C
Technical and Bibliographic Notes/Notes techniques et bibiiographiques
The( to th
The Institute has attempted to obtain the best original copy available for filming. Features of this copy which may be bibliographically unique, which may alter any of the images in the reproduction, or which may significantly change the usual method of filming, are checked below.
L'Institut a microfilm^ le meilleur exemplaire qu'il lui a 6t6 possible de se procurer. Les details de cet exemplaire qui sont peut-dtre uniques du point de vue bibliographique, qui peuvent modifier une image reproduite, ou qui peuvent exiger une modification dans la methods normale de filmage sont indiqu^s ci-dessous.
Thei poss of th filmi
D
Coloured covers/ Couverture de couleur
I I Covers damaged/
D
D
D D
D
Couverture endommagde
Covers restored and/or laminated/ Couverture restaurde et/ou peilicuide
□ Cover title missing/ Le
titre de couverture manque
I I Coloured maps/
Cartes gdographiques en couleur
Coloured ink (i.e. other than blue or black)/ Encre de couleur (i.e. autre que bleue ou noire)
I I Coloured plates and/or illustrations/
Planches et/ou illustrations en couleur
Bound with other n aterial/ Reli6 avec d'autres documents
Tight binding may cause shadows or distortion along interior margin/
La re liure serr^e peut causer de I'ombre ou de la distortion le long de la marge int6rieure
Blank leaves added during restoration may appear within the text. Whenever possible, these have been omitted from filming/ II se peut que certaines pages blanches ajouties lors d'une restauration apparaissent dans le texte, mats, lorsque cela dtait possible, ces pages n'ont pa£ 6t6 fiim^es.
n
D
0
0 0
rj
Coloured pages/ Pages de couleur
Pages damaged/ Pages endommagtes
Pages restored and/or laminated/ Pages restaur6es et/ou pellicul6es
Pages discoloured, stained or foxed/ Pages d6color6fts, tachet6es ou piquies
Pages detached/ Pages d6tach6es
Showthrough/ Transparence
Quality of print varies/ Quality in6gale de I'impression
Includes supplementary material/ Comprend du materiel supplimentaire
Only edition available/ Seule Mition disponibia
Pages wholly or partially obscured by errata slips, tissues, etc., have been ref limed to ensure the best possible image/ Les pages totalement ou partiellement obscurciids par un feuillet d'errata, une pelure, etc., ont 6t6 film^es d nouveau de fapon A obtenir la meilleure image possible.
Origi begii the I sion, oths first sion, or ill
The shall TINl whic
Map difft entir begi right requ mati
D
Additional comments:/ Commentaires suppl^mentaires;
This item is filmed at the reduction ratio checked below/
Ce document est filmA au taux de reduction indiquA ci-dessous.
|
10X |
14X |
18X |
22X |
26X |
XX |
|||||||||||||||||
|
y |
12X
16X
20X
24X
28X
32X
Th« copy filmed hare has b««n reproducad thanks to tha ganarosity of:
University of Victoria
L'axamplaira filmi fut raproduii ^rdca d la gAnArositA da:
University of Victoria
Tha imagas appaaring hara ara tha bast quality possibia considaring tha condition and lagibility of tha original copy and in Icaaping with tha filming contract spacificationa.
Las imagas suivantas ont 6x6 reproduites avac le plus grand soin, compta tanu da la condition at da la nattatA da l'axamplaira filmi, at en conformit* avac lea conditions du contrat da filmaga.
Original copiea in printed paper covers are filmed beginning with the front cover and ending on the last page with a printed or illuatratad imprea- sion. or tha bacic cover when appropriate. All other original copiea are filmed beginning on the first page with a printed or illuatratad imprea- sion. and ending on the laat page with e printed or illuatratad impraaaion.
Lea axemplairas originaux dont la couvartura en papier est imprimAe sent filmte an commancant par le premier plat at an tarminant soit par la darniire page qui comporte una empreinta d'imprassion ou d'illustration, soit par la second plat, salon le cas. Tous las autras axemplairas originaux sont fiimAs an commandant par la premiire page qui comporte une empreinte d'impreasion ou d'illustration at an tarminant par la derniire page qui comporte une telle empreinte.
The la«t recorded frame on each microfiche shall contain the symbol — ^-(meening "CON- TINUED"), or the symbol V (meening "END"), whichever appiiaa.
IVIaps. plates, charts, etc.. may oe filmed at different reduction ratios. Those too large to be entirely included in one expoaura are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames aa required. The following diagrams illustrate the method:
Un des symboles suivants apparaitra sur la darniire image de cheque microfiche, selon le caa: la symbola — ^ signifie "A SUIVRE", le symbols V signifie "FIN ".
Les cartas, planches, tablaeux, etc.. peuvant dtra filmte d des taux de rMuction diff^rents. Loisque le document est trop grand pour dtra reproduit en un seul cliche, il est filmi d partir de Tangle supirieur gauche, de gauche 6 droite, et de haut an baa. »n prenant la nombra d'images nAcessaire. Las diagrammes suivants iilustrent la m^thoda.
|
1 |
2 |
3 |
|
1 |
2 |
3 |
|
4 |
5 |
6 |
II.
)
Section H.]
On the North-Westeni Tribes of Canada. — Ninth Report of the Committee, consistinf/ of Dr. K. B. Tylor, Mr. G-. H. Bloxam, Dr. G. M. Dawson, Mr. li. G. HAUiiURTox, and Mr. H. Hale.
The Committee were appointed, as in former years, to investigate tlio physical characters, languages, and industrial and social condition of the North- Western Tribes of the Dominion of Canada.
In consideration of the difh^-ulties and delays in completing their work of Canadian exploration and editing its results the Committee have been reappointed for this year, without a grant of money. They aio thus enabled to send in the following report, by Dr. Franz Boas, on the * Tribes of the Lower Fra.ser River,' in continuation of his previous com- munications. This, however, does not exhaust the anthropological infor- mation in course of being obtained and put in order by the Committee, who hope to bring their investigations to a close during the present year, and to report finally to the Meeting of the Association in 1895.
!Z7ie Indian Tribes of the Lower Fraser River. By Dr. Franz Boas. X,
In the sixth report of the Committee I described the customs of the Lku'iigEn, the most southern group of the Coast Salish living on British territory. The northern neighbours of the Lku'ngKn, who will be de- scribed in the following pages, speak the K'auetcin (Cowichan) language. This dialect of the Coast Salish is spoken on Vancouver Island from Saa- nitch Inlet to Nonoos, on the islands north of Saanitch Peninsula and on the Lower Fraser River as far as Yale. The language as spoken on Van- couver Island and on the mainland shows slight dialectic differences, the most striking ones being the general substitution of I for v, and of a for o, on Fraser River. I have given elsewhere some notes on the tribes of Cowichan River and of Nanaim j which belong to this group.' Therefore I confine myself in the following pages to remarks on the tribes of the mainland, whom I studied in the summer of 18S)0.
The Cowichan of the mainland are divided into fourteen tribes, each forming a village community. The inhabitants of each village are believed to be the descendants of one mythical personage. I give here a list of tribes, their villages, and the names of the mythical ancestors.
Trihp.
1. Qini;'(;koyim.
2. K-ofi'antKl.
3. K'e'etse.
4. Mu'yQui.
5. LRk-'il'mEl. (NKkVi'niKn).
0. Tc'ilKQue'uk-.
Villages. Anoeator.
Mfi'lc, on North Ar:n of Fra.ser River. Pii'pkEltr.l it\a^).
Stcuwa'cEl.near St)uth Arm of Fraser River. K alK'tsEiiiKs
Tce't.stlK,"^, at New Westminster. (batliior).
Sijltsa's, at head of Pitt Lake, summer Tsata'sEltlin. village.
Cu\va'lE(,'.Et, at lower end of Pii t Lake, win- ter village.
Ma'mak-ume, above Langley, on left bank. Sk-Kle'yitl (beaver).
Kokoao'uk', on Smiiass Lake.
La'qaui, summer village. lalEpke'lKm
Skuya'm, winter village. (.Murgeon).
Ts'uwii'lO, Qe'lEs (on upper part of Chilln- T'e'quliitca. wak River).
' American Anth7-flpploffist, ^SS^fi), :i2\ ; 'Zur Elhnologie von llritisch-Columbien,' Petermann's Milthfiliinffen, 1887, No. 5; Vrrhandlniuion dtr lierlliur CI esvUschuft fur Anthropologie, Elhnoloijie und Urgefchichte, IS'Jl, p. G28.
H 1
/
REPORT — 1894.
Tribe.
7. StHKr-'lis. ' 8. Sk-aii'(-Utsk.
U. rHlii'tlri. ;0. IVi'pk'um.
Villages. StsKr'lis.
Skjiii'rlitsk.Skua'tats. Tca'ti;niiil, Tce'ium. rii'i)k'um.
11. Slyi'ta.
12. Kwfi'wus. la, 'IVakuii'm 14. Qiolu'tl.
SQuhil'mKn (Apjassiz). S(|K'lti;N (two iiiil(!s above TTnpe). CilKk'na'tl (Yale), CuvvuLse'lKin. Asili'i'o.
A ni'ostor. T^Ti'i.sioriiilty. r'K'uite'nii'jlly. Qii'liitra. Aiuwil'lini (iiiountaiii
K')iit). Autltu'n.
SuwilTi'sirt. Qi!'l(jt;lKiiia3.
The tribes above Skuyfi'm are collectively called Te'it = those np river. The tribal traditions toll that (^iils, the deity (see p. 10), met the ances- tors of all these tribes and transformed them into certain plants or animals which generally abound near the site of the winter villa<^e. For instance, Male is well known for the great number of flags growing in the slough near the village, monntain-goats are found not far fi-om Pd'pk'um, and so forth. In many cases the ancestor is said to have been transformed into a rock of remarkal^le shape or size, which is found not far from the village. Thus T'e'quliitca, Qil'latca, and Autlte'n are still shown. I do not understand that the tribe it.self claims any relationship with these animals or plants, bat nevertheless these ideas must be con- sidered as an interesting phase in the development of totemism. Some of the more complicated institutions of this class may have originated from similar concepts.
A few of the tribes have certain privileges not shared by the others. This is particularly the case of the Sqoa'eqoe, the curious feathered head with prominent eyes which I have described on a former occasion ('Proc. U.S. National Museum,' 1888, p. 212), and which is the crest of certain families among the (^atloUq (Comox) and Nanairao. This crest belongs originally to several tribes of the mainland. The Sqoa'eqoe are believed to be a supernatural people living in lakes. When a person succeeds in bringing one of them to the surface of the water he and his descendants acquire their protection and assume their figure as the crest of their family. It belongs to the Sk'auelitsk, Ewa'wus, and Ts'akuii'm. The Sk'au'elitsk tell that their ancestor, K'ulte'niEltQ, bad two sons and two daughters. The latter went fishing every morning. One day they caught first each a trout. Later on they felt that they had caught something heavy, and on hauling in the line saw the prominent eyes and the long leathers of the Sqoa'eqoe. They called their father, who carried hiiu home, but soon the being disappeared and only his dress remained. Kulte'mEltQ's descendants married in the Stsee'Iis, QmE'^koyim, Snanui'- muQ, Sk'oa'nic, K'auetcin, and (Jatloltq tribes, and thus the use of the Scjou'eqce was disseminated. The Ewa'wus tell that an orphan boy went swimming and diving every day in order to get strong. One day he made a tire near a lake and accidentally spat into the water. When he dived he was almost drowned. At the bottom of the lake he found the Sqofi'eqoe trying to heal a sick girl of their people whom the saliva had hit and made sick. The boy washed her and she recovered at once. Then they gave him the Sqoa'eqoe. The Ts'akuii'm say that their ancestor found the Sqoa'eqoe.
In the above list of tribes the Kni'kotlEm of Tcane'tcEn have been omitted. They are descendants of slaves of TlpElk'e'lEn, chief of the K'oa'antEl, who established a fishing station at the site of the Kni'kotlEm village, and ordered part of his slaves to live at this place. Five gene-
(sc)
E78
B9B49
Jh»%
/
yistElat of
<? Qii'wulEts, Ts'<')'t8K- miltQ;Cpt.G3orge about f)0 yejira.
S We'ka, no issue. (? Kuii'leya, no is> sue.
? TEhe'muya married to a Qnit:'(;koyiin.
^ Tsiqe'inKlEwot mar- ried to a QmE'g-' koyira.
y Ste'ts'Eluwot mar-. riedatLKk-'ii'mEl
[To face ^. 3.
f? no issue,
? no issue.
V no issue.
$ no issue.
? married to Michel of Yale
¥ Catherine married at Langley. | p x
^ 5 years old.
<? t
Mary . . . . , Marianne married at Langley.
i no issue. $ no issue.
? married at .Sumass
k-O'leyf) of
9 Mkoa'lat married at StKe'lis, no issue. f $ Skoe'owQ married / at Sk-au'elits. i
? Koayfi'k-e'ya mar- ried to a white - man.
V
$ Sia'miliat married at Yale, no issue. <? SHa'leya, no issue. CilKkuii'tl . S no issue, to C^o'it of I <? no issue. ' S no issue
X
9 married to a Kanaka. ? married to a white man.
?
^
">
V
T
ON THE NOFtTII-WKSTKUN TniUKS OF CANADA.
rations aj^o, wlirn wars vvoro rai^ina^ on this part of tlio coast, tlicy bccaino tree, and coiitinno to occupy their old village. They are, however, not considered as eqtials of the other tribes, aJid never owned any land. Tiiey do not claim to he the descendants of a mythical ancestor. Their [)i'eaent chief is named T'i;'lk"i:s.
The tribal traditions of these people are evidently founded on his. torical eveufs. This becomes partiealarly clear in the cases of tho Stsee'lis and of the Tc'ilKQiie'uk'. The tradition of the former sayk that Ts'a'tsKmdr>.i, tho ancestor of the tribe, was sent down to 8tsr,e'lis from lieaven. One of his descendants built a Hsb weir on one of tho tribal aries of Harrison Uiver, and thus deprived another tribe on tho upper rcMches of the river of its food sup[)ly. K'ldkK'niKiiil, chief of this tribe (who were dcsceinlants of the jnurten and of tho mountain-goat), sent his sons down the river to see why the salmon did not come as usinil. 'IMiey found the weir and tried to destroy it, but were captured V)V Ts'a'tsKmiltc/s sons, who invited tiie tribo to descend from the hills and to live in StsKe'lis. They followed the invitation, and ever since have lived with the StsKe'lis.
According to tradition the Tc'ilKQiie'uk' spoke, nntil the beginning of this century, the Nooksak language, which prevails farther to the south. 'J'he tribal myth states expressly that the tril)e was originally a mountain tribe living on the npper reaches of Chiiluwak Kiver, and that tlu;y migrateti down the river.
Kvidt'ntly historical traditions are preserved rehitively faithfully by these tribes. This is shown ])artieularly clearly in the care which is taken in pt-eserving the pedigrees of chiefs. I obtained one of these embracing eight generations. I repi-oduce here that part of tho satno which I luivo been al)h! to corroborate by repeated inquiries among ditl'eront brandies of the family. The chief of a tribe always takes the name of the preceding chiefs, sometimes that of the mythical .ancestor, which accounts for the recurrence of the same names. When a person has rehitives iu two villages, he is known ]>y two names. In each village he is called by a name belonging to tlie villarre. Thns 'Captain George' is known as Ts'a'tsEmiltQ iu StsEo'lis, as Qii'wuliots in Sk'tsilts, north of Harrison Lake.
Table II.
/
S Qii'wul tots mar ries QKe'tsii-; wot of Lku'n- gKn,
$ Qii'wiilKts marries Ckitlti'i't
of Ahili'l'o.
/ ^ Ki:l;VvvnlEts marries Qi:!- tsa'mat, Sicla'sauvvot of LEkVi'iiiKl, daugliler of QKllsfi'm.
? Ciie'itla (s.3e Table I.).
^ Skiitsa'stulat married to LEmlE'matsEs,aQmK't;koy- im.
(J Kil'uwa married at Port
Donirlas.
« o -M- • rn ,-, If? Ts'u'k'tafiHl marries Ts'a'itl
S sua ieya marnes TcKla qu- , ^,,. ^^^j^-',^_
wut^of Sk'tsa«,dauyhlerot. ^ s„;,i;Vpeva married to K-sta'-
^■'^ "^^'*- laoKn of Lillooet.
? S'eyi'tla married toTsB'lpEltQ of Cowichan. (J Gyl'KmKt marries T.s'Kla'«iii-
wot,dau,s,diter of K'ii'uwa o£
Sk'tsa'.s, sister of tiie above. (J Qe'liiUlKmas marries Sllahi'-
p'eya of Sk'tsa's. i Ts'Etsa'mKt marries Ts'a'mE-
koat of 8k'tsa's.
Table I.
i TalEQuwii'luQ marries Qui- qu'luk of Lku'ngEn and SEk'&'tElat of CowitcLan.
9 married a Makah. 9 married at LqUh on Puget Sound.
Si&'mBltsEt mar- ) ries Tc'a'kuwot^ of K'umie'k'En.
(? Sia'mEltsEt marries ^ale' qeya, Ne'k-'Oya of K-oa'an-\
tEl.
(7 Sia'mEltsEt marries Sa'mElat.daughter of Qa'lats'e of Pe- la'tlq, where they lived.
Sia'mEltsEt mar- ried Ts'iqe'mElB-, wot of StsEe'lis and took her to
PElil'tlq.
TalEquwii'luQ mar- ries SQoaya'lEm of StsEe'lis and Sk-oala'Hiluwot of K-'ou'laqt.
S TrilHquwU'huj, miltQ marries of Table 11.
? Qee't^uwot married to Ala'- miH of Siyita. Has three sons and one daughter.
$ Tsiqe'mBlBwOt marries SQtle'- lEm of Kok'uc'uk'. Has ten children.
9 K'ola'Hiwot married to TsEme'lBm of K-oa'antEl
Kuyi^a't married to SHila'wus of Asi- la'o, whose mother was a Ntlakya'pa- muQ. J Sia'mEltsEt .
.Issue unknown.
Sia'mEltsEt mai le'ts'oya of with whom three childre he married Pa of StsEelis, \vi he had one d£
Sllu'lcya marr. of A.sila'o.
Qe'lqElEma.s .
QEo'tQUwot .
Issue doubtful.
Issue unknown.
Table I.
Qu'wulEts, Ts'.l'tsi;. f ^ \
[To face p. li.
about fiu years
We'ka, no issue. Kuil'lOya, no isssue.
Irf no issue.
V no issue.
V no is.sue.
V no issue.
cJ Qii'wulKts marries E'yistEliVt of, Sk'au'elits,
V married to l\Iichel of Yale
mar-
'lEm
and
otof
(? TidHquwii'luf), Ts'a'tsK- rniltQ marries Clle'illa\ of Table II.
V Tsiqe'mt:li.;wotmar- | ^' Catherine married at Langley. | ^
<? t
rie<l to a Qm !•:'(;-" koyi
^ Mary
9 Marianne married at Ijfinf^ley.
Issue doubtful.
<? Sia'niEltsEt marries ShO-v
le'ts'eya of StsEe'lis,
with whom he had
three children. Then
he married Piilekoi'tsa
of StsKelis, with whom
he had one daughter. ; ^ Snu'leya marr. Cne'itla j j^^^^ ^
of Asila'o. '
:$ SHa'leya marries Ts^k'e'leyfi ofy StsKe'lls.
<? Ts'a'tsiomiltQ marries CilEkuii'tl . S ¥ Ts a'tsEluwit married to Qo'it of | <? StsEe'lis. ' (J
((7 no issue. r? no issue. V married at Sumass .
Mkoii'lat married at
StEe'lls, no issue. Sk'oe'owu married / f?
at Sk-au'elits. | d
i9 married to a Kanaka. 9 married to a white man. ?
Sia'minat married at Yale, no issue. SHa'leya, no issue, no issue, no issue, no issue
V
3d to
Asi-
)ther
i'pa-
S Qe'lqElEmas ? QEe'tQUWot
Issue doubtful .
Issue unknown.
Issue unknown. Issue unknown.
4 REPORT — 1894.
Those pc'diyrcos are also of some interest, as tliey sliow tlio mode of intermarriuLje aiiioii^ llie tribes of these re<;i(»iis, and as tliey bi-iiig' out flu; ext(!riiiiiiali(iii ot whole liitiiilies very clearly. It appears that tlie mortality of (diildrei) is the principal cause of (liiiiirmtioii, much luoro so than dt!crease in the nninher of (iliildren to each family.
Jh appeai-s tliai lli(> tribes of Jiarrisoii Jiiver intermarry with the liillooet tribes nortlj of llarrisoji Ijake. These tribes are or;;jinised essen- tially in the same way as those of Fi-aser River, each villiii,''e comininiity chiimin}; a coinjiKjn ance>tor. Tims the ancestor Qii wulEts of the SU'tsas is said to have been a bcai-, who assumed tiio human form and built a tiuvn ; the I'ol i:'mt Kn chtim to be tie descendants of a stone Iiammer and of chips wlii(;h married two women.
I do not need to descril)o the bouses of those tribes, as they are the Bamo as tliose of the Lkn'ntjfi'n. Above Harrison River subterraneous lodp:es like those of the Sliushwap were sometimes used, althouj^h the lari^e wooden houses were more common. ] was told that the chief of Sk'tsus, north of the upper end of Harrison Lake, owned a house with painted front. A carved pole with the ligure of a raven on top stood in front of the lionse.
The mod(; of life, fishing, use of canoe and implements do not difl'er materially from those of the Lku'ngKn.
Customs referring to Marriaoe and Death.
The marriage customs are almost the same as those of the Lkn'ngEn. When a young man desires to marry a certain girl he informs his parents. After having gained tlieir consent he goes to tlie house of the girl's fatlier and sits down outside close to the door. At night he returns hon)e. For three days he continues to sit there silently. Then the girl's father, knowing his intentions, invites many poop' i and has mats and blankets spread near the fire. He sends two old n. .-n to invite the young man, who enters the house following this invitation. He is seated on a mat and a pile of blankets is ]>laced near him. His father, who kept a watch- man near the house, is informed at once, when the young man is invited to enter the house. He sends four blankets to the two old men who invited his son. The girl's mother meanwhile prepares a large dish filled w^ith choice food, which her husband presents to the young man. The latter eats a little and returns home. Then his father sends presents of blankets and other valuables to the girl's father. This is continued for three or four days, when the girl's father is asked if he is willing to give the girl in marriage to the youth. The consent being given the groom's father asks all his relatives and followers to assemble on the following morning in order to fetch the bride. They load their canoes with food and blankets and start for the bride's house. Meanwhile her house is cleaned, and after some time the canoes land, the blankets are carried up to the house, and after the purchase of the girl has been settled, the dishes filled with food are carried to the house. The fathers exchange promises of kindly treatment of the couple, in the course of which the groom's father states that he paid a high price for the girl, because he wants to prevent a separation of the couple. Then the visitors return to their canoes. After some time four old men lead the bride to the canoe, holding her by her blanket. Among the tribes entitled to the privilege of using the Sqofi'etjoe, one of these men wears the Sqoa'eqoe mask. He
\
ON THE N0nTir-WE5TERN TRIBES OF CANAHA.
f}
W
ftiUows tlic rjirl. Another one carries a rattle. They walk over mats or blankets spread from the door to the laiulin<^-i>lace. At'ti'r they have delivered the bride to the t^room, they are paid two blankets each by the groom's father. The latter distributes blankets rej)eatedly amon<^ the bride's relatives, first in her house, later on betoie leaving, from tho canoe, an old man of his fiimily delivering an oi-ation meanwhile. Then blankets are ^iven to tlie chief of the bride's family, who distributes them, before the visitors leave, thebride's father presents blunkets to the ^'room's father, who distributes them among his people. When the party arrive at the groom's house, his parents, uncles, and aunts receive tho young wife with presents. After the marriage the two families feast each other frequently.
Sometimes chiefs betroth their children in early youth. They bind themselves by exchanging presents. In this case the ceremonies are somewhat simpler. The parents guard their children witli particular care. When they are old enough to be married the youth assembles many of his friends and sends word to his bride's parents, stating when lie intends to come. At the appointed oiiiie he lands and brings many presents, food and blankets, to his bride's i'uJier, whi'-'. the latter distri- butes among his family. The bride's fiither presents one blanket and some food to eacli of his visitor.., who ( 'part, taking ohe bride along. As a rule, the latter follows her husband. When slie gets old and sickly she c!";.:') returns to her own village, in order to be 'nuried with lu'r relatives. Only when some of her children precedcu her in death she is buried with them. Although chiefs wetd in the habit of taking wives in other villages, marriages among families of the same village were not forbidden.
The customs of the Lillooet tribes above Fort Douglas wore ditTerent. Girls when of age slept with their mothers. When a man intended to marry a girl he crept stealthily up to her bed and tried to take bold of her heel. The meaning of this action is said to be founded on the fact that the heel of the woman is near her private parts when she sipiats, as Indian women are m the habit of doing. She informs her father at once that a certain man has taken hold of her heel, and he must marry her. She follows the young man to his parents. As soon as they arrive, the groom's mother tills many baskets with boiled food and sends them to the bride's mother, while the male relatives of the youth carry blankets and other presents to the girl's father. They are invited to sit down and given a feast. The bride's father sends the groom bows and arrows and shoes that he may be able to hunt for his wife. The groom's mother gives her dentalia for her hair, earrings, and bracelets. After the young man has killed a number of deer he carries them, helped by his friends, to his wife, and asks her to take them to his father-in-law. She asks several women to help her, and they take the meat to her father's house. The young couple and the parents continue to exchange presents for several years.
I have not learned anytliing of importance regarding customs refer- ring to birth. The names are given b) paternal and maternal relatives, and each family and tribe has its own names. For this reason each person has several names, and is called in each village differently : in his mother's village by the name of the maternal relative after whom he is called ; in his father's village by the name of the paternal relative wlio.se name ho has received.
The ancient burial customs were described to me as follows : — Each
H 1—2
6
REPORT— 1894.
family had its own burial-place, -wliich consisted of a larpre box or a small house built on piles. Tin's building was erected bj members of the family only, and all those who helped to make it received ten blankets in jiayment from the chief. All the members of a family were placed in this box or house. The first one to die was placed in the north east (or north-west) corner, t!ie face turned eastward, the body lying on its left side. The next one was placed south of the first, and so on until one row was filled. Then a new row was begun, and the dead ones were all deposited in the same box until it was full. Persons who were very fond of each other were often placed side by side. When the building was full, the bones were taken out, put on new blankets, cleaned, and placed in a new box. Evidently they were piled up in one corner, as there was room for additional burials in the new box. After the bones had been replaced three or four times, they were not taken out again, but a new house was erected. Chiefs and common people were buried in separate houses or boxes.
The burial ceremonies were as follows : — Immediately after a death had o curred, the corpse was prepared for burial by an old man, who had first to chew cedar leaves as a protection against the dangerous influences of contact with a corpse. He washed the bodj', painted it red, put on the bracelets and other ornaments of the deceased, doubled it up, so that the knees touched the chin, and wrapped it in blankets or mats. A young man must not do this work, as he would die soon. When the deceased had been a chief or a personage of importance, all the neigh- bouring tribes were invited to take part in the followii\g ceremonies. After they had assembled, the wife of the chief mourner gave each water to wash his face. Then the guests were given a feast, and on the follow- ing day the corpse was placed in a canoe and removed to the burial-ground, where it was deposited not far from the scaflbld which served for the final burial. The guests returned to the house, and were given again water to wash their faces. For four days the body was left standing, that the dead might be able to return in case he should resuscitate. Then, on the fifth day, before sunrise, and before partaking of any food, the mourners and guests returned to the burial-ground. If the deceased owned the Sqoa'eqoe, the latter was carried there by an old man, who received payment for this service. Slaves, blankets, and other property of the deceased were taken along. Four old men put the body into the house. They must fast until late in the evening, when the chief mourner gave a feast. The slaves were killed and placed on top of the burial- house, where the blankets were also deposited. Other objects were tied to branches of trees near the burial-ground. Only those objects which the deceased valued most highly were placed in the house. It is stated that the people were allowed to take away all those objects which were deposited near the box. In the evdrlng of the same day the chief mourner gave a feast, during which everything was burned that belonged to the deceased. An old man threw the objects into the fire. The guests were presented with blankets, and returned home. If the deceased was a chief, his son fasted and bathed in ponds on the mountains, until lie believed that he had seen a spirit which gave him supernatui-al powers. Then he began to collect property. When he had gathered a large amount, he invited all the neighbouring tribes, and gave a feast which lasted for four days. Then he selected two old men, who had to tell the people that he was going to assume his father's name. The
k
ON THE NORTH-WESTERN TRIBES OF CANADA.
ff
young man, with his wife and children, stood on the scatrokl in front of their house, and while the woman and children were dancing there, the old men delivered orations, and the young chief distributed blankets among his guests, throwing the blankets down from the seatibld.
It does not appear that it is forbidden to mention the names of deceased persons.
The burial customs of the Lillooet are somewhat ditfcrent. I was told that the dead are placed ' so that their backs never turn toward the sun.' They are laid on their left sides, the head westward, the face southward. Old men are hired to paint the face of the deceased, and they deposit tlie body in a cave as described before, Tlie weapons and implements used by the deceased are buried near the gi'ave, but his friends are said to be permitted to keep some of his implements, provided the son consents.
Hunting and Fishing.
!Man and all animals which are hunted are considered one great family. The porcupine is called the eldest brother, and is considered the strongest. Next in rank is the beaver, third the t-'^'efsinh- (?), fourth the bufllalo, fifth the mountain-goat, sixth the black bear, seventh the elk, eighth the marten, ninth the eagle. The mink is one of the very last among the brothers. Accordingly there are a number of restrictions and regulations referring to hunting.
When a porcupine is killed, the hunter asks his elder brother's pardon, and does not eat of the flesh until the ensuing day.
The mountain-goat hunter fasts and bathes for sevei'al nights. Then early in the morning he paints his chin with red paint, and draws a red line over his forehead down to the point of his nose. Two tail feathers of the eagle are fastened to his hair. These ornaments are believed to enable him to climb well.
The elk hunter adorns his hair with coal, red paint, and eagle-down. His chin is painted red, and two red lines are drawn horizontally across his fpce, one passing between nose and mouth, the other over his eyes.
Those who go to catch sturgeon bathe in a pond early in the morning. They rub themselves with bundles of a plant called tsk'uilpt'ie until they bleed. Then they smear their bodies and faces with red paint, and strew white eagle-down on their heads. Each winds a thread made of mountain- goat wool around his head, and another one around his waist. A woven blanket of mountain. goat wool is painted red, and put on. The fish is caught in the following manner : — Two canoes ai-e allowed to drift down river, a net being stretched between them. The oarsmen are seated on the outer sides of the canoes only. The net is stretched between two poles. As soon as a sturgeon is caught, the two canoes approach each other, and the net \z wound up by means of the poles. While this is being done the ' sturgeon hunter ' sings, and by means of his song pacifies the struggling sturgeon, who allows himself to be killed. The fisherman must distribute the sturgeon among the whole tribe, each person receiving a portion according to his rank. I was told that the Tc'ilEQue'uk" do not oatch sturgeon. This is probably due to their recent immigration to the Fraser River Delta.
The origin of the various designs of ornamentation used by hunters is made clear by the following story, which was told to me by George StsEe'lis, chief of that tribe. His grandfather, who was chief at Sk'tstis,
KEroRT — 1894.
accompanied another man on a bear hunt. After two days' search they found the tracks of a black bear, and soon their dog scented the cave in which the bear was hsleep. They tried to stir him up by means of long sticks. When he did not come they made a large tire at the entrance of the cave in order to smoke him out. Still he did not come. Then the hunters thought he was dead, and the companion of George's grandfather crawled into the cave. At once the bear took hold of his head and dragged him into the cave. The grandfather, on seeing this, fainted, and remained in a swoon for three days. When he awoke, he saw his companion coming out of the cave. He told him : ' When I was hauled into the cave, the bear took off his bearskin blanket, and I saw that he was a man. He bade me sit down, and told me : Henceforth, when you go to hunt bears, paint the point of your arrow red, and draw a red line along its shaft. Draw a line of mica across your face from one temple to the other across your eyes, and one line of mica over each cheek vertically downward from the eyes.' When the hunters reached home they told their experiences. Henceforth the people followed the instructions of the bear-man, and were successful when hunting bears.
The panther is not hunted by the StsKe'lis, because he is supposed to help the people when hunting deer. In reference to this belief, George StsEe'lis told me that his grandfather and a man named A'm'amaltsen went hunting in their canoes on Harrison Lake. Soon they saw a number of deer crossing the lake. A'm'amaltsen went in pursuit, but George's grandfather stopped on hearing a panther call him. He went ashore, and immediately a panther jumped aboard and asked to be carried across the lake. The man obeyed, and when he had almost reached the other side, the panther jumped ashore, crying Hum! hum ! He jumped up the mountain, and soon a gi'eat number of deer came down the hills, which the panther had sent. Ever since that time he has helped the StSEe'lis in hunting deer.
These tales are interesting, particularly on account of their close similarity to the traditions of the animal totems of America
A great number of restrictions and regulations refer to the salmon. These rules are similar to those observed among the other coast tribes. When the fishing season begins, and one of the tishermen catches the lirst s(icke}e-salmon of the season, he carries it to the chief of his tribe, who delivers it to his wife. She prays, saying to the salmon : ' Who has sent you liere to make us h^ppy ? We are tJiankful to your chief for .sending yon.' Then she begins to cut it. She commences at the tail, holding the latter with her foot, and catting along tiie belly towards the head. After having reached the middl« of the tish she must rise, go to the head, hold the latter with her foot, and make another cut from the head along the belly towards the middle of the fish, thus completing the whole cut. She is forbidden to turn the salmon. Then the fish is roasted on a frame placed over the fii-e. After one side is done, it is turned over. The skin and the bones must not be I'emoved. Then the whole tribe is invited. The plant pe.'peJroi and pewter gi'ass are placed in a basket, rubbed, and a decoction is made of these plants, which is used as a medicine ' for cleansing the people.' The guests drink this decoction, and then every member of the tribe receives and eats part of the fish. Widows, widowers, women during their menses, and youths must not eat of the salmon. Even later on, when the fish are numerous, and these ceremonies are dispensed with, they are not allowed to partake of fresh
^
ON THE NORTn-WESTKllN TRIRE8 OF CANADA.
9
Ralmon, bnt cat. dried salmon only. The socl<eye-snlmon mnst always he looked after carefully. The bones must be thrown into the river, lb is believed that then they will revive, and retnrn to their chief in the west. If not treated carefully, they will take revenue, and the careless fisherniari will bo unlucky.
Religion.
Man is believed to have four souls. The main soul is said to have the sliajje of a mannikin, the others are the shiidows of tlie iirst. Jii disease either the lesser souls, or the main one, leave tlu' body. Shamans can easily return the shadows, but not the main soul. If tlie latter leaves the body the sick one must die. Alter death the main soul proes to the sun- set, where it remains. The shadows become ghosts (jinJi'koi'ti^ti). They revisit the places which the deceased frequented durint; lifetime, and continue to do the same actions which ho did when alive. 8onls are believed to be taken away by the risinpr sun, which tlius produces disease. They may be recoveied by shamans. The belief of the identity of the shadow and the lesser soial accounts also for the custom that nobody must let his shadow fall on a sick shaman, as the latter might take it, and thus replace his own lost soul.
There are two classes of shamans : the witches (Si'owa, called S^o'wa by the Lillooet) and the SQulii'm. The difterence between the two has been described in the sixth report of the Committee in the account of fche beliefs of the LkuTiij^Kn. The witch can see the wandering soul, but she cannot return it. The SQula'm acquires his art by fasting and cere- monial cleansing, which consists principally in bathhig and vomiting. This is continued until he has a revelation. In his incaiitations he uses ra.ttling anklets and bracelets around wrists and above elbows, which are made of deer hoofs and bird claws. When it is the object of his incanta- tion to recover a lost soul, he covers himself with a large mat, and begins to dance, stamping encrgeti(!ally, until he is believed to sink into the gi'ound as far as his belly. While the incantation continues, which may be for one or even two days, the sick one must fast. Then tlio shaman lies motionless while his soul goes in pursuit of that of the patient. When it returns with the lost soul, the shaman begins to move again, and ehouts. His cries refer to imaginary incidents of his journey and to dangers of the road. As soon as he begins to move, his wife places a cup of water near him, which she heats by means of hot stones. Then he rises, holding the soul in his clasped hands. He blows on it four times and sprinkler; it four times with the warm water. After having warmed it by these means, he puts it on the sick jierson's head. Then it enters the body through the frontal fontanelle. He presses on it four times and rubs it down the body, which the soul fills entirely. The shaman blows some water on the chest and back of the sick person, who is then allowed to drink, and after some time to eat. The soul may escape while the shaman is trying to put it into the body of the patient. Then he must go once more in pursuit. Sometimes the shaman sees the main soul breaking into severa,! parts. The owner of the broken soul must die.
The sun plays an important part in the beliefs of these tribes. Ifc has been stated that he carries away souls. He is also believed to send dreams and to give the fasting youth revelations. After continued fast- ing in the solitude of the mountains, the sun revealed to him the super-
10
REPORT — 1894.
natural power which was to be his helper. Ocorpfc StsKe'lis told nic that liis praiulf'atiier was instrncted by the snn to take a lai'f^e piece of bono and to carve the design of a nioutli on it ; this was to protect him in war. Wh<!n he wiis wounded the bone sucked th(! blood from his wounds and vomited it, U'us curing him. Once in a battle fought with the Lillooet he was wounded in the abdomen. He escaped on the ice of the lake, dragging Ids entrails. He replaced them and bandaged himself with cedar-bark. By the help of his bone implement he recovered.
The sun told warriors before the battle if they would be wounded. After having received such a warning they demanded to be buried, with their legs sti'etched out, as it was believed that the sun might restore them to life. By continued fasting warriors acquired the faculty of jumping high and far, which enabled them to escape the missiles of their enemies. 1'his was considered essentially a supernatural power, and one warrior was said to have jumped as far as eighteen fathoms. Warriors went naked and were forbidden to eat before or during an attack. Their bodies and faces were painted red, and black spots or stripes of various designs were put on their faces. They wore head ornaments of feathers. On the upper reaches of Frasor River the custom of cutting oft the heads of tlie slain did not prevail, but the victor took the head ornament of his killed enemy. The mode of warfare was the same as everywhere on the coast : unexpected attacks on the villages of the enemies just before the dawn of the day.
Among other mythical personages I mention Qills, the great trans- former, who is often described as the principal deity. I have treated this subject in another place.' The country of the sockeye-salraon is in the sunset. Their chief is a powerful being, and takes care that the rules referrinfr to the treatment of salmon are observed. The souls of the killed salmon retui . to him and are revived.
The East Wind, Ca'tEts, lives in the sunrise ; his brother, the West Wind, in the sunset. The east wind and the west wind are their shadows (or souls ?). When the enst wind is blowing a long time, the Indians try to appease it. Early in the morning they take soekeye fat and tlirow it into the fire. Two pairs of heads of sockeye-salmon are painted red : one pair is thrown into the fire, the other into the water.
TiduwiVrnKt, the Milky Way, is the place where the two parts of the sky meet. It is the road of the dead. Most of the constellations were made by Qiils, who transformed men and transferred them to the sky. The Pleiades, for instance, were children whom Qiils met when they were crying for their absent parents.
I heard only a few remarks referring to the dances of these tribes, which appear to have been similar to those of the Lku'ngKn. The dancing season was called by the Kwakiutl word Me'itla. It is a very curious fact that the raven was believed to give the dancers or tlie members of the secret societies their songs, as the rcaven, who plays an important part in the mythologies of the northern tribes, does not seem to be con- sidered a powerful being by the tribes of Eraser River, excepting in this one connection. One group used to tear dogs. Another one called the Sk'e'yip inflicted wounds upon themselves, drank the blood streaming from these wounds, and after a short time reappeared sound and well. When they were fz'ightened by other dancers they vomited
• See the sixth report of the Committee; also Verh, Ges. fiir Anthropuloi/U' zu Berlin, 1891, p. 550.
ON THE NORTU-WKSTHRN TUIBE.s OK CANADA.
11
blood. Another frronp was called tlio TKmEtifi'n. Kvidmtly tlieso daiicos wero (luito analogous to the festivals of the secret societies of this
reixiou
I add a few current beliefs : Tlie grass over which a wnlow or a widower steps lades and witliers. Before marryiner ii<:raiii, the widow (ir widower must undergo a ceremonial cleansing, as else the second husbantl or wife would be subject to attacks of the ghost of the deceased.
If one takes a parti(!le of decayed tifsue from a corpse and puts it into the mouth of a sleeping person, the latter will ' dry up and die.'
Chiefs' children were carefully brought up. Thoy were instructed in all arts. Tliey were enjoined not to steal, and always to speak the truth. They were not allowed to eat until late in the evening, in order to make them industrious. Yonng men who returned from a successful hunting expedition were required to distribute their game among the whole tribe. I'oor people did not train their children as carefully as ciiieFs and rich people.
rniXTEi) BY
erOTTISAVOODE AND CO,, NKW-STRKET •■^QCVUE
LO.NUOS