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TABLE OF OOlSrTENTS.

'If?

1*1

Preface 315

I. The Indian tribes of the North Pacific Coatit 317

The ludiiin tribes of the North I'uctUt ('oast form one ethnographical
group, 1). 317; (•eogruphiciil character of the country, i». 317; Food,
induHtries, habitations, p. 318; Languages, p. 320 ; PhyHical charac-
teristics, p. 321 ; Social org-.ni/ation, p. 322; The nieanings of masks
and carvings, p. 324.

I II. The ""fi»l ftrgaiiiifiitiirn of the K wakiutl 328

Tribes and clans of the Kwakiutl, p. 328 ; Development of the present '
system of tribes and clans, p. 332; Mixture of i)aterniil and maternal
characteristics in the social organisation of the tribes; Develop-
ment, J). 331; Crests an<l privileges of clans, p. 336; Trailitions
explaining the acquisition of the crest, ]>. 336; The nobility, j). 338.

III. Thepotlatch 311

Hates of interest, p. 341; liuilding up of fortunes, p. 34 1 ; Hpiial rank
increased by distribution of property, p. 342; l{ivalr> of individuals
and clans, p. 343; The use of copper i^'utes. p. 3U; Destruction «)f
pvoperty. i>. 8.">3; I'otlatch masks and songs, p Soi).

IV, Marriage 3r>8

Marriage a purchiise conducted on the same ]irincipler> as the pnrcha.se
of a co|)]icr, ]). 3ri8 ; Description of a marriage of the Manuileleijala,
jt. 359; Marriage of tlie Koskimo, p. 362; Marriage of the L'u'sfi'eiirtx,
1>. 3()l ; Return of purchase money by the fatlier-iu-la\v, j). 365.
V. The clan legends 366

Description of tlio house, p. 366; .Spirits appearing to the ancestors of
the clans, p. 371 ; The si'siui,, p. 371 ; The Ts'o'uoi|oa, p. 372 ; Q'6'mo(|oa,
p. 374; Explanations of carvings, p. 375; hegeud of tlie NunEuia-
sK(iiVlis, p. iiSl; < )'maxt'!i'lai.e legend, ]>. 382; Tiie deities meeting
the ancestors, p. 389; Figures of B)>oakers, p. 3!tO; l)ish<!S, i). 390;
Not all carvings represent the totem, p. 392; Drums, ]>. .393.
VI. The spirits presiding over the religious ceremonial and tlieir gifts 393

Spirits which are still in contact with the Indiiins, i». 393; They '

are also hereditary. )>. 393; The legeiul of ISuxbakurilauuXsi'wae
and N'o'ai[ana, j). 396; |{.ixl)aiiurilanuXsi war iind the ancestor of
the Oi'alitx, p. 401; liaxbakuiUanuXsi wae and the ancestor of the
T'Kua xtax, p. 403; Haxbakui'ilanuXsi'wae and the ancestor of the
Ninikish, p. 405; The ho'Xhok", p. 406; The ghost dance, p. 408; The
sunrise dance, p. 410; MiVtKm, p. 411; Meiui, p. 413; Initiations as
parts of clan legends, p. 414.
VII. The organization of the tribe during tlu) season of the jvinter ceremonial . 418

Suspension of clans in winter, p.41!!(; The societies, p? 119; The ac(|ui-
aition of membership in a society by nuirriage, p. 421 ; The ac<iuisition
of membership by war, p. 42 ; The Hi Ixula war, p. 427.

313

314

CONTENTS.

VJII. Tko (luiices aixl moii^n of tlut winti-r i'cr<;iiiuiiiiil 431

Tlio olijoct of tlm wintt'C ((TtMiKinial, p. IIM ; Soiihh .iikI (IniicuH, p. IH2;
MistaktiH of (laiii'urH, )i. V.i'A; I'ltraphernaliii of 'lio dancers, p. 11(5;
ArraiigeiiKMit < f N<-atH in the lionHv. p. llHi; Tb» ha niatH'ii ami hiH
Hongs, p. i;t7; K'i'nqalai.ahi HongH, p. HU); (j'ri niinri<|it, p. i(>,'<; lla'nm-
banitrtKH, p. 4)S:t; Nii'iitHistahu,, p. KMS; (iri/xly hear, p. UMi; N'ui.niai.,
]). Iti8; Na'na<|unulii,, p. 171 ; Ila'niaa, p. ITlt; Salmon, |i. 171; Salmon
weir, p. 475; Wa-sp <lance, p. 47(5 ; 'I'hnmlerbinl daneu, p. t7t); Kaglu
(lanee, p.47(i; Wolf tlanccH, p. 177; TH'o'notioa danee. ji. I7!(; la'k-ini
dance, p. 180; SrHiiii, dance, p. 482; ('hioftainesH<lance, p. 182; (iho.st
dance, ]>. 482; Ma'ti'.ni, p. 483; Na'xuak'uiiKmi. and Meii.a, p. 484 ;
Ma'nuu|'a, p. 485; T'o'X'nU, jt. 487; A'nilala, p. 194; llawi nalar,, p.
4J»5; Xoa'<xoe,p.4!t7; llai'alikimi,, p.4y7; Wa tauKui. p.4y8; Order
of dances, p. I!t8.
IX. The \vint«!r ceremonial of the KwakintI ,500

I. The LaxsA, p. 500; X<itieo of the festival, ji. 501; The lirst assemhly,
p. 501; The, transfer of memhership to the son-in-law, p. 518; The
kik'i Inala. ]). 522; Tliei>nri(ication, ]>. 532. II. The Wi'xsA or Kne x-
alak". p. .540.

X. The winter ceremonial at Fort Knpert. 18<X>-!I6 544

XI. t'eremonial8 of other tribes of KwakintI lineajre (>()6

1. The Koskimo, p. (506. 2. The l.a'i.asiqoala. p. (511. ;{. The T'Kna'xtax
and Ts'a watKeiiox, p. (iK).
XII. The i.aolaxa (i21

Preliminaries to the i.aoiaxR, p. (521; The cen-monial, ]>. (521; Songs

and ma.'^''' P- <'=">•

\]II The roliirioiis cc "'"'""" ''*'*' "*' '•'■''O'' irihes of the North I'acifu; Coast (532

I. Ihe Nootka, T»- ":'-• '2. Tl.c 1^'.''" ' i '^ '"•'». 3. The Mi Ixnia, p.
(5»(>. I. The Tsimshian. Nisqa', llaioa, ai.. -»ingit, p. (551.

XIV. The growth of the secret societies 660

Appendix.— Songs and texts 665

■

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THH SOCIAL ()K(;ANIZATI()X AM) THH Sl-CRKT SOCIliTlIiS OF

THli KWAKIiril INDIANS.

Hy Franz Hoas.

vi:

PREFACE.

Tho following piiper describes and illustnites tlit' coUoctions of tlio
U. S. National Miisoum ruferiing to the social organization and secret
societies of the Indians of tluj coajit^f -JBritisb-Coltwubia. It is based
on studies made by the anthor during a series of years. The great body
of facts presented here were observed and recorded l)y Mr. (leorge
Hunt, of Fort Kupejt^ liritiah Columbia, who takes deej) interest in
everything i)ertaining to the ethnology of the Kwakiutl Indians and to
whom I am under great obligations. I am indebted to him also forexpla-
ii.itions of ceremonials witnessed by myself, but the purport of which
" ;••< dillicultto understand, and for Huding the Indians who were able to
^i • e.\i)lanations on certain i>oints.

My thanks are diu^ to Mr. ('. (). Hastings, of Victoria. British
Colombia, Avho took a series of ])hotographs. reproductions of which
will tie found in this report. A series of phonographic records of
songs I. ('longing to the cerenuuiials were transcribed by Mr. .T<)hn C.
Fillnioii and myself. I also had opjjortunity to verify many of the
phonogiiijildc records )>y letting the Imlians repeat the songs two years
after the vccnrds had l>een taken.

1 have iilMtto thank Prof. A. Hastian, director of the Royal Kthno-
graphicai Museum at Uerlin, .Sir .Vngustiis W. Franks, keeper of the
ethnogrii.phical dej)artment of the IJritish Museum, Mr. I'ran/ Ileger,
(lirector of the ethnographical department of the lmi)erial I'oyal
Museum of Natural History at N'ienna, and Prof. F. W. Putnam,
curator of the de))artment of anthropology of tiu' American Museum
of Natural History at New York, for permission to use spe<!imens con-
tained ill the collections of these museums for illustrating tiie jiresent
report.

315

316

REPORT OP NATIONAL MUfiT^UM, 1895.

a, e, I, <), U,

1, u, u,

The following; alphabet has been iisud in transcribing Indian words
and nainoH:

have their eontiucntal 8oundM (short).

h)n{; vowels,

not articulated, but indicated by position of the mouth.

obscure e, as in Howcr.

in (rennan lliir.

aw in law.

o in (r(^rniun roll.

c in bell.

i ill hill.

separates vowels which do not form diphthongs.

i ill island.

ow in how.

as in K]iglish.

jwsterior, i)alatal I; the tip of the tongue touches the
alveoli of the lower Jaw, tin; ba<'k of the tongue is
pressed against the hard palate, scuiant.

the same, short and exploded (surd). ^

velar k.

velar g.

English k.

palati/ed k, almost ky.

paiati/ed g, alnu)st gy.

ch in German liach.

X pronounced at posterior luuder of hard palate, between
X and X' .
X' ])a1atal ch in German /c/(. '

a as in English.

c English sh.

* ' ) a-s '" English, but surd and sonant are difldcult to dii-

"' }' ( tinguish.

g, k;

h as in English,

y as in year,

w %

m > as in English,

n )

' a pause; when following a consonant combined with in-

crease of stress of articulation.
' accent.

The texts of Indian songs, plirases, and legends do not lay any claim
to philological jiccuracy. They are merely inserted here as authen-
ticating the trauslations and the material presented in this paper. It
may be that a further study of the songs will modify the transla-
tions in many respects. The obscurity of the songs is often very great,

a, e

d
A
6
d
t

ai
ail
1
1

a
.i

k
k-

Report of U. S National Museum, 1895 Boa>

Plate 18.

Statue of Chief Selling a Copper.

From A. Uiistiuii. " Xdrthwcst Coast of America."
OriKinal in Royal EthnoKrapl.i.-al Miisfiim, Beilin. ( ollected by A. Jaoobsen.

Rfport of U S Nitional Muieum. 1895- &)(•

Plate 19.

Statue of Chief breaking a Copper.

Kroni A. Bastian, "Northwest t'oo-st of AiiuTiua."
Original in Koyal KthnoKrHpliieal Jtii.seuin. Kerlin. CoUeoli'd by A. Jaoobsen.

I"'

Rop'Vt '>f U S NtlMina, Muwutr., I tf '4S Bm.i,

Plate 20.

Carved Dishes used by the Fort Rupert Indians.
IV A 1116, 1R18. isas. l.Mlt, l.Vje. 431). nnii .V.l. R.iyiil KthiioKriiplilfnl Miis«uiii, Rfrll.i.

I «

* 1

i—

^' i

EXPLANATION OF PLATE 2"

^'^K. 1.
Fijr. 2.
Tig. 3.

Fig. 4.
Fig. 5.

Carved Dishes of the Fort Rupert Indians.

Kepreskntatiox ok the Sea Otter.

(IV A 1520, Itoyal Ktlinographical JIiiBLM.in, IJerlin )
IfEPKKSKNTATION OF THE CUANE.

(IV A 1523, Royal Kthnographical Museum. Herliii.)

(IV A 1525, Koyal Kthnosraphical Muse.itn, Iterli.i.)
KkI'UESENTATION (.1- THE BeaU.

(IV A 1527, Koyal Ktlinographical Museum, Berlin.)
Keprkseniatiox of a Max.

(IV A 1528, Itoyal Etlmograplii.al Museum, Uerlin.)

'I )

"».^'3

L. T^l

THE KWAKIUTL INDIANS.

317

and my knowledjje of the language is not sufficient to overcome the
difficulties of an adequate translation.

I. The Indian Tribes of the North Pa(!ific Coast.

The Pacific, Coast of America between Juan de Fuca Strait and
Yakutat Bay is inhabited by a great many Indian tribes distinct in
physical characteristics and distinct in languages, but one in culture.
Their arts and industries, their customs and beliefs, differ so much
from those of all other Indians that they form one of the best defined
cultural groups of our continent.

While a hasty glance at these people and a comparison with other
tribes emphasize the uniformity of their culture, a closer investigation
reveals many peculiarities of individual tribes which prove that their
culture has developed slowly and from a number of distinct centers,
each ])eople adding something to the culture which we observe at the
present day.

The region inhabited by these people is a mountainous (ioast inter-
sected by innumerabh! sounds and fiords and studded with islands,
large and small. Thus iutercourse along the coast by means of canoes
is very easy, while access to the inland is difficult on account of the
rugged hills aiul the density of the woods. A few fiords <!ut deep into
the inainlaml, and the valleys which open into them give access to the
heart of the high ranges which separate the coast from the highlands
of the interior, forming an effectual barrier between the people of the
interior and those of the coast. These fiords and their rivers and val-
leys otter comparatively easy access to the coast, and along these lines
interchange of <'ulture has taken place. Extending our view a little
beyond the territory defined above, the passes along which the streams
of culture flowed most easily were Columbia River in the south and
the pass leading along Salmon and IJella Coola rivers to Dean Inlet
and Beiitinck Arm. Of less importance are Chihrat Pass, Stikiue
River, Nass and Skeena rivers, and Fraser River. Thus it will be seen
that there are only two important and foui' less important passes, over
which the people o*^" the coast came into contaiit with those of the
interior. Thus they have occupied a rather isolated position and have
been able to <levelop a peculiar culture without suffering important
invasions from other parts of America.

As the precipitation all along the coast is very great, its lower parts
are covered with dense forests which furnish wood for building houses,
canoes, implements, and utensils. Among them the red cedar {Thuya
(jigantm) is the most prominent, as it furii.,sl»Gs the natives with mate-
rial for most manufactures. Its wood serves for building and carving;
its bark is used for making clothing and ropes. The yellow cedar, pine,
fir. hemlock, spruce, yew tree, maple, alder, are also of importance to
the Indians. The woods abound with numerous kinds of berries, which

318

REPORT OF NATIONAL MUSEUM, 1895.

Il I

are eagerly aouglit for. The kelp anil seaweeds whi«!h grow abniidaiitly
all along the shore are also utilized.

In the woods tiie deer, the elk, the black and grizzly hear, the wolf,
and many other animals are found. The mountain goat lives on the
higher ranges of the mainland. The beaver, tlie otter, nnirten, mink,
and fur seal furnish valuable skins, which were formerly used for blan-
kets. The Indians keei> in their villages dogs which assist the hunters.

The staple food of the Indians is, however, furnished by the sea.
Seals, sea lions, and whales are found in considerable numbers; but the
p«'ople depend almost entirely upon various si)ecies of salmon, the hali-
but, and the or.lachon or candletish {ThalcivhthifH pacijivux, (lirard),
which are caught in enormous quantities. Various specimens of cod and
other sea fish also furnish food. Herrings visit the coast early iu spring.
In short, there is such an abundance of animal life in the sea that the
Indians live almost solely upon it. Besides fish, they gather various
kinds of shelltish, sea urchins, and cuttlefish.

The people are, therefore, essentially fishermen, all other pursuits
being of secondary importance. Whales are pursued only l)y the tribes
of the west coast of Vancouver Island. Other tribes are satisfied with
the dead <!arcasses of whales which drift ashore. Sea lions and seals
are harpooned, the barbed har])oon point being either attached to a.
bladder or tied to the stern of the canoe. The harpoon lines are made
of cedar bark and sinews. The meat of these sea animals is eaten,
while their intestines are used for the manufacture of bowstrings and
bags. Codfl. "i and halibut are caught by means of hooks. These are
attached to fish lines made of kelp. The hook is provided with a
sinker, while the upper part is kept afioat by a bladder or a wooden
buoy. Cuttlefish are used for bait. The fish are either roasted over or
near the fire or boiled in wooden kettles by means of red-hot stones.
Those intended for use in winter are split in strips and dried in the sun
or over the fire. Salmon are (uiught in weirs and fish traps when ascend-
ing the rivers, or by means of nets dragged between two canoes. Later
in the season salmon are harpooned. For fishing in deeper water, a
very long double-pointed harjioon is used. Herring and oulachon are
caught by means of a long rake. The oulachon are tried in canoes or
kettles filled with water, which is heated by means of red hot stones.
The oil is kept iu bottles made of dried kelp. In winter, dried halibut
and salmon dipped in oil is one of the principal dishes of the tribes living
on the outer coast. Clams and mussels are collected by the women;
they are eaten fresh, or strung on sticks or strips of cedar bark and
dried for winter use. Cuttlefish are caught by means of long sticks;
sea eggs are obtained by means of n)und bag nets. Fish roe, particu-
larly that of herring, is collected in great <iuantities, dried, and eaten
with oil.

Sea grass, berries, and roots are gathered by the women. The sea
grass is cut, formed into scjuaie (rakes, and dried for winter use. The
same is done with several kinds of berries, which when used are dis-
solved iu wat«r and oaten mixed with fish oil, Crab-apples are boiled

THE KWAKIUTL INDIANS.

319

ntid kept in their .juice until late in the winter. They are also eaten
with fish oil. The food is kept in large boxes which are bent of cedar
wood, the bottom being sewed to the sides.

In winter, deer are hunted. Formerly bows and arrows were used in
their pursuit, but these have now been replaced by guns. The bow
was made of yew wood or of maple. The arrows had stone, bone, and
(iopper points, Uows and arrows were carried in wooden cpii vers. Deer
are also (-aptured by being driven into large nets made of cedar bark,
deer sinews, or nettles. Elks are hunted in the same way. For smaller
aninmls tiaps are used. Deer and bears are also caught in large traps.
Birds were shot with arrows provided with a thick blunt i)oint. Beer-
skins are worked into leather and used for various purposes, principally
for ropes and formerly for clothing.

The natives of this region go barelegged. The i)rincipal i)art of
their clothing is the blanket, and this was made of tanned skins or
woven of mountain-goat wool, dog's hair, feathers, or a mixtuie of
both. The thread is spun on the bare leg and by means of a spindle.
An»>ther kind of blanket is made of soft cedar bark, the warp being
tied across the weft. These blankets are trimmed with fur. At the
present time woolen blankets «ii'e most extensively used. At festive
oc(!asions "button blankets" are worn. Most of these are light blue
blankets with a red border set with niother-of-i)earl buttons. Many
are also adorned with the crest of the owner, which is <Hit out in red
cloth and sewed on to the blanket. Men wear a shirt under the blanket,
while women wear a pettiitoat in addition. Before tiie introduction of
woolen blankets, women used to wear an apron made of cedar bark and
a belt made of the same material. When canoeing or working on the
beach, the womep wear large water-tight hats made of basketry. In
rainy weather a water-tight cape or poncho made of cedar bark, is
used.

The women dress their hair in two plaits, while tlie men wear it (!om-
paratively short. The latter keep it back I'rom the face by means of a
strap of fur or cloth tied around the head. Ear and nose ornaments
are iised extensively. They are made of bone and of abalone shell.
The s\ ^>^neu of the most nortliern tribes (from about Skeena River north-
ward) wear labrets.

A great variety of baskets are used — large wi(!ker baskets for (!arry-
ing fish and clams, cedar-bark baskets for purposes of storage. Mats
made of cedar bark, and in the south such made of rushes, are used for
bedding, packing, seats, dishes, covers of boxes, and similar purposes.

In olden times work in wood was done by means of stone and bone
implements. Trees were felled with stone axes and split by means of
wooden or bone wedges, lioards were split out of cedar trees by means
of these wedges. After the rough cutting was tinislied, the surface of
the wood was planed with adzes, a considerable nund)er of which were
nmde of jade and serpentine bowlders, which materials are found in
several rivers. Carvings were executed with stone and shell knives.

320

REPORT OF NATIONAL MUSEUM, 1895.

Stono mortars and pestlos were used for iiiashiiig berru's. Paint pots
of Htoiie, brushes, aud stencils inadtt (if codar bark formed tlu^ outfit of
the Indian paintor. Pipes were made of shite, of bone, or of wood.

Canoes are ma4le of cedar wood. Tiie types of canoes vary some
what amonjT the different tribes of tlu»- coast, depending also larjjely
upon whether the canoe is to be used for hunting, traveling, or lishing.
The canoe is propelled and steered by means of paddles.

The houses are made of wood and attain consiilerable dimensions.
The details of construction vary considerably among the various tribes,
but the general appearance is much alike from ('oniox to Alaska, while
farther south the s<piare northern h«mse gives way to the long house of
the Coast Salish. A detailed description of the house will be given
later on.

The tribes comiirising the North Pacilic group speak a great many
(litt'erent langu.ages. From north to south we find the following lin-
guistic families, which are subdivided in numerous dialects, as follows:

I. Tlingit, inhabitating s<mtheru Alaska.

II. Ilaida, inhabiting (^neen Charlotte Islands and part of Prince
of Wales Archipelago.

III. Tsimshian, inhabiting Nass and Skeciia rivers and the adjacent

islands.

1. Nisqa', on Nass River.

2. (iyitkca'n, on upper Skeena River.

3. Ts'E'mcian.on lower Skeeiui River and the adjacent islands.

IV. Wakashan, inhabiting the coast from Cardiner Chann»l to Cape

Mndge, the region around Dean Inlet e.\cei)ted; V^ancouver
Island, except its southeastern part, from Comox to Sooke
Inlet; and Cape Flattery.

. Kwakiutl group.
\/ 1. Xa-isla,

on Gardiner and Douglass channels.

2. Hc'iltsuii, from Gardiner Channel to Rivers Inlet.

3. Kwakiutl, from Rivers Inlet to Cape Mudge.

B. Nootka gioui), inhabiting the west coast of Vancouver Island
aiul Cape Flattery.
V. Salishan, inhabiting the coast of the mainland and the eastern
l)art of Vancouver Island south of Cape Mmlge, the southern
part of the interior as far east as tbe Selkirk Range, and the
northern parts of Washington, Idaho, and Montana; also the
region of Dean Inlet.
A. The Coast Salish.

1. Bi'lxula, on Dean Inlet and Bentinck Arm.

2. yaLo'ltx, at Comox and Toba Inlet, formerly north of

Cape Mudj,o.

3. PE'uLatc, at Comox.

4. Si'ciaL, on Jervis Inlet.

5. Sqxo'mic, on Howe Sound and Burrard Inlet.

6. Qau'etcin, on Cowichan River aud lower Fraser River.

THE KWAKIUTL INDIANS.

821

. Paint pots
il tluMmtHtof
ir of wood.
Bs vary some-
f also larjfely
:ig, or iishin4>.

B (liineiisions.
/^arioiiH tribes,
Alaska, while
long house of
will be given

a great many
following Un-
its, as follows:

)art of I'rince
I the adjacent

j aeon t islands,
anncl to Cape
d; V'aneouver
luox to Sooke

els.

rs Iidet.

icouvcr Island

id the eastern
s, the southern
{ange, and the
tana; also the

nerly north of

nlet.

• Fraser Eiver.

7. Lku'BgEn, on the southeastern part of Vancouver Island.

This dialect is nearly identical with the S'iVniic,
SEmiiVmo, XLu'nii, and LaMani, the last of which is
spoken south of Fuca Strait, while the others are
spoken east of the <}ulf of (ieorgia.

8. Ns4(oa'li and affiliated dialects of I'nget Sound.

9. Twa'nuX, at Union City, Tuget Sound.

10. Sqau'elitsk, on Cowlitz River.

11. SiVtsEpc, on Chehalis River.

12. Tsx«i'lis, on Greys Harbor.

13. KwI'naiuL, north of Greys Harbor.

14. T'ile'mukc, south of the mouth of Columbia River.
B. Salishan languages of the interior.

1. NLak'iVpamuX, on the canyon of Fraser Itiver and the

lower course of Thompson liiver.

2. SLa'LiumX, on Douglas and Lillooet lakes.

3. SExua'pamuX, from Ashcroft to the northern extremity

of Okanagan Lake, the Big liend of the Columbia,
and Quesnelle.

4. Okina'qiMi, with the closely related Kalispclm, Spokane,

Flathead s.
VI. Chemakum, south of ('ape Fl.attery and near Port Townseud.
VII. Chinook, on Columbia River.

Among these languages, Tlingit Jindllaidaon the one hand, Kwakiutl,
Salishan, and Chemakum on the other, show certain similarities in form
which induce me to consider these groups as more closely related among
themselves th.an to the other languages.

The physical characteristics of the Indians of this region show also
that they are by no means a homogeneous people. So far as we know
now, we may distinguish four types on the coast of British Columbia:
The northern type, embracing theNis<ia' and Tsimshian; the Ivwakiutl
tyi)e; that of Harrison Lake; and the Salish of the interior, as rep-
resented by the Okaimgan, Flathead, and Shuswap. The following
measurements show the differences of types:

Staturo ,

Index of luiight, Hitting

L«Miiy;th (if lieail ,

Breailth of head

Height of face

Breadth of face

Height of nose

BrcaUtli of nose

Length-bread tli index

Facial index

Nasal index

NAT MUS 95 21

Northern
type.

Kwakiutl.

Harrison
Lake.

Salish of
the interior.

VI tn .

mm.

m in .

mm.

),070

1,614

1.580

1,079

53.7

54.9

53.1

52.9

195.5

(106)

183

191.8

iei.5

(161)

164.5

160.7

120.5

129.1

115.5

123

156.5

150.4

151.5

149.2

.W. 8

55.7

52.8

55.6

40.1

39. 3

37.5

40.8

83.5

83.8

88. R

83.4

86.7

76.2

83.6

79.5

71.6

322

REPORT OF NATIONAL MUSEUM, 1895.

The types exinesse<T by those flgun'S may he described as follows:
The northern Indians ure of medium stature. Their arms are relatively
lonp, their bodies sliort. The head is very large, particularly its trans-
versal diameter. The same may be said of the face, tiie breadth of
which is enormous, as it ex(^eeds the average broadth of face of the
North American Indian by 0 mm. The height of the face is moderate;
therefore its form appears decidedly low. The nose is very low as
com]>ared to the height of the face, and at the same time broad. Its
elevation over the face is also very slight only. The bridge is generally
concave, and very Hat between the eyes.

The Kwakiutl are somewhat shorter, the trunks of their bodies are
relatively longer, their arms and legs shorter than those of tiie tirst
group. The dimensions of the head are very nearly the sann^, but the
face shows a remarkably different type, whi<h distinguishes it funda-
mentally from tlu', faces of all the other gnmps. Tlie breadtii of the
face exceeds only slightly tht average breadth of face of tlie Indian,
but its height is enormous. The same may be said of the nose, which
is very lugh an«l relatively narrow. Its elevation is also very great.
The nasal bones are strongly developed and form a steep arch, their
lower end rising high above the face. Tiiis causes a very strongly
hooked nose to be found frequently among the Kwakiutl, which type
of nose is almost absent in all other parts of the Pacific Coast This
feature is so strongly marked that individuals of this grouj) may be
recognized Avitli a considerable degree of certainty by the form of the
face and of the nose alone.

The Harrison Lake type has a very short stature. The head is
exceedingly short and broad, surpassing in this respect all other forms
known to exist in North America. Tlie face is not very wide, but very
low, thus producing a chama'prosopic form, the projiortious of which
resemble those of the Nass Kiver face, while its dimensions are much
smaller. In this small face we find a nose which is absolutely higher
than that of the Nass liiver Indian with his huge face. It is, at the
same time, rather narrow. The lower portion of the face appears very
small, as may be seen by subtracting the height of the nose from that
of the face, which gives an approximate measure of the distant^e from
septum to chin.

The Salish of the interior have a stature of 108 cm. Their heads are
shorter than those of the tribes of Northern British Columbia or of
the Indians of the plains. Their faces have the averjige height of the
Indian face, being higher than that of the northern type of Indians,
but lower than that of the Kwakiutl. The nose is high and wide, and
has the characteristic Indian form, which is rare in most parts of the
coast.

The social organization of the tribes of the coast shows considerable
variation. The tribes of the northern parts of the coast have a mater-
iuU-OIS4iIlii^}l22I^ while those in the south are purely paternally organ-
ized. The central tribes, particularly the Kwakiutl, show a peculiar
transitional stage.

THE KWAKIUTL INDIANS.

323

i follows:
relatively
its trans-
readtli of
,ce of the
iKxleiate ;
•y low .IS
•oa«l. Its
gejH'rally

todies are
r tiie llrst
e, but the
I it fuiula-
Ith of the
le Indian,
>se, which
ery great,
rch, their
' strongly
Inch type
ist This
p may be
rni of the

head is
lier forms
, but very
of which
are much
dy higher
is, at the
lears very
from that
ance from

heads are
ibia or of
rht of the
Indians,
wide, and
rts of the

isiderable
e a mater-
lly organ-
i peculiar

The Tlingit, Ilaida, Tsimshian, and Heiltsaq have animal totems.
The llrst of these iiave two phratries, the raven and wolf among the
Tlingit, raven (Q'oa'Ia) and »'agle ((l-itKna') among the Haida. The
Tsimshian have four t^items — raven ((M'd'a'da), eagle (^Laxsklvek),
wolf (Laxk-elx)'), and bear ((x'ispawatlawK'da); the lleiltsuii three —
raven (Qo'ix-tenox), eagle (Wi'lv'oaiix-tenox)", and iiiller whale (Ha'lx'-
aix-tenox); the .Xuisla^ »ifc-'><?"vex, eagle, wolf, salmon, raven, killer
whale. Animal totems in the proper sense of this term are contined to
these live groui)s or tribes. They are not found among the Kwakiutl,
although they behmg to the same linguistic stock to wliich the Xaisla
and Heiltsnq l>eloug. The (dans of the northern tribes bear the names
of their respective totems and are exogamous.

It must be clearly understood, however, that the natives du^uutjwi-
sider themselves descendants of the totem. All my endeavors to
obtain information regarding tke supposed origin of the relation
between man and animal have invariably led to the telling of a myth,
in which it is stated how a certain ancestor of the clan in question
obtained his totem. The (diaracter of these legends is uniform anunig
all the peoples of this region; even farther south, anmng the Kwakiutl
and the northern tribes of tlie Coast Salish, who have no animal
totem in the restricted sense of this term. The ideas of the Kwakiutl
regarding these matters will be described fully later on. As these
legends reveal the fundamental views the natives hold in regard to
their totem, I shall give abstracts of a few of them.

The following is a legend of the Tsimshian:

The firar Chin. — An Indian went mountain-goat hunting. When he
had reached a remote mountain range, he met a black bear, who took
him to his home, taught him how to catch salmon, and hoM' to build
canoes. For two years the man stayed with the bear; then he returned
to his own village. The people were afraid of him, because he looked
just like a bear. One man, however, caught ium and took him home.
He could not speak and could not eat anything but raw food. Then
they rubbed him with magic herbs, and gradually he was retransformed
into the shape of a man. After this, whenever he was in want, he
called his friend the bear, who came to assist him. In winter wheti
the rivers were frozen, he alone was able to catch salmon. He built a
house and painted the bear on the house front. His sister made a
dancing blanket, the design of which represented a bear. Therefore
the descendants of his sisters use the bear for their crest.

It is evident that legends of this character correspond almost exactly
to the tales of theaccpiisition of manitows among tb» Eastern Indians,
and they are evidence that the totem of this group of tribes is, in the
main, the hereditary manitow of a family. This analogy becomes still
clearer when we consider that each man among these tribes acquires a
guardian spirit, but that he can acquire only such as belong to his dan.^
Thus, a person may have the general crest of his clan an<l, besides, use i^
as his personal crest such guardian spirits as he has acquired. This
accounts partly for the great nuiltiplicity of combinations of (Tests
which we observe on the carvings of these people.

324

REPORT OP NATIONAL MUSEUM, 1895

Tlie more ^^enet al the iiho (»f tlu; crvst in the whole chin, the remoter
the time to whirli the clmi lef^eiul iH tiHcribed. In many caMes the inci-
dents are considt'ieil comparatively ro<',ent, and are then conHned to the
descendants of tliu person wliom thd k>^end concerns. The extreme case
is the narrative of a<!(iuisition of one of the crests of tlie chin by a siuji^le
person.

These ideas necessitate that we fln<l tlie clans or ])hratries subdivided
and that there exists a multiplicity of crests for eacli phratry. As an
illustration of this paenomenon, I will ^ive a list of the crests and clans
of the Stikine tribe of the Tlin^it:

('rests of the raven phratry : liaven, frojf, goose, sea lion, owl, salmon,
beaver, codtish, skate.

Cn'sts of the woif phratry : VV^olf, bear, eagle, killer whale, shark,
auk, gull, sparrow iiawk, thunder bird.
Tlie phratries of the Stikine tribes are subdivided as follows:
Families of the raven phratry :
Qasx'ague'de. Crest: Haven.
K-iksVi'dc. Crest: Frog.
Qatc'a'dc. Crest: liaven.

Tir hit tan (=bark house clan). Crest: Beaver.
])r'L«ior''de (=people of tlie point). Oest: Haven.
Qagan hit tan (=sun house clan). Crest: Haven.
xf^Lqoan. Crest: Heaver.
Families of the wolf phratry:

Nanaa'ri or siknax'a'de (corresponding to the KagontiVu of other
Tlingit tribes), subdivide«l as follows:
llara'c hit tun (=p()rch house (ilan).
Tos hit tan (=shark house clan).
(J'et go hit tan.

xfits hit tan (=bear house dau).
Xoqc'de. Crest: Kiilei' whale.
The list is probably not complete, but it shows the character of these
subdivisions. Similar subdivisions, although less numerous, are found
among the Tsirashian.

^ The crest is use<l for ornamenting objects belonging to a member of
the clan; tliey are carved on columns intiMided to perpetuate the mem-
ory of a deceased relative, painted on the house front or carved on a
column which is i>laced in front of the house, and are also shown as
masks in festivals of the <!lau. It is impossible to draw a sharp line
between tiie pure crest and iigures or masks illustrating certain inci-
V dents in the legendary history of the clan, lu order to illustrate this
point, which is of great importance in the study of our subject, I will
describe a few examples observed among the Niscja' Indians.

The G'ispawaduwE'da, the bear clan of the Nisqa', use a headdress
representing the owl (maskutgunu'ks) (Plate 1), surrounded by many
small human heads called gyad Em Laqs (claw men). This is worn in
Votlaches, and commemorates the following tradition:

A chief at T'EndaxTi'mt had a son who was crying all the time. His
father became impatient and sent him out of the house, saying, "The

^'"•■■'•••"^■•Vi^"'^*^!

EXPLANATION OF PLATE 1.
NisQA Headdress representing the White Owl

..«!, »,„1 e,.r„„„,, .,„., „„„ „„„. ,„■ ,„„ .,„,„,„'',,„, ^^^ .,;",'■ "■'■'" "'

?::;:::;;i:^;;:i,;:;;,s;:'T:;;it;:;r,--;;;:';;i. ■-■■/.-'-■:i:

(.',;V Amorloaii Miis.-iin. uf .\,ii„ial HiHlnry, N,.« York.)

H< port of (J. S Ntlinnil MuMum, I89S Bnm

Plate 1.

NisQA' Headdress representing the White Owl.

THE KWAKIUTL INDIANS.

325

white owl shall fetch you." The boy went out, accompanied by his sis-
ter. Then the owl came and carried the girl to the top of a tree. The
people heard her crying, and tried to take her down; but they were
unable to climb the tree. After a while she ceased to cry, and married
the owl. They had a son. When he grew up, she told her husband
that she desired to send her !*on home. Then the owl made a song for
liim. His mother told him to carve a headdress in the shape of an
owl for use in his dance, and to sing the song which his father had
made for him. She bade him farewell, telling him that her husband— the
owl— was about to carry her to a far-off country. The owl carried both
of them to the old chief's house. When the wife of the latter saw the
unknown boy, she was afraid ; but her daughter reassured hei-, and told
lier that the boy was her grandson. Then tlie old wonuin took him into
her house, while the owl and the boy's mother disappeared. When the
boy was grown up, his mother's brother gave a festival, and b<ifore pres
cuts were distributed among the gr.ests the boy danced, wearing the
owl headdress and singing the following song which liis fatiier had com-
posed for him :

:50.

^^.-^f

LEp ha ne da, yu
Drum. St / I ^t /

/I * /i J?

^^-

LEp

y«

t J'l t /I X

§§

12=^:

=11

::l^

^MzzrSl

Lep lia le tlat qas wa g'iL mas k'uts kuuu iiiikH

/I * /I X -Tl «

aizT-

Pi^^EEf^^^^E-ppiEa

* ;

A
X

yi it

yn-

I. e, O my brother! this white owl has given me this tree lor my seat.

/ll

326

REPORT OF NATIONAL MUSEUM, 1895.

When the G'itx*q'ad«)'q branch of the Qanha'da have a festival, three
masks make their appearance, one of which lias a ranstaclie and rep.
resents a young man named G-itgoo'yim (Plate 2, upper figure), while
the other two are called Ca'ca, (Plate 2, lower figures). They represent
the following tradition :

While the people were staying at the fishin^r village (lulg'e'uL, the
boys, under the leadership of a young man named (i-itgoo'yiui, made a
small house in tlie woods behind the town. They took a spring salmon
along and played with it until it was rotten. They cauglit small fish
in the creek and split and dried them. They made small drums and
began to sing and to dance. For four days they stayed there, dancing
all the time. Then they became supernattural beings. G-itgoo'yim's
hair had turned into crystal and copper. The people were about to
move to another camp and went to fetch the boys, whom they heard
singing:

^ = 80. ^

TiZl

-«=

3=sr;

4=:

Hiil yi a wu lii yi l&XL qc

Drum. J J I J J J J |: Ptc-

CEIUO

Pife^

i^a

wu lii yi la

axL

seI duuL

niix

noq.

That is : Where the (!0i)per hair, wlu^e the ice hair is spread out, is
the supernatural being.

As soon as the people approaclied them they disappeared and were
seen at once dancing and singing at a distant place. The people were
unable to reach theni. Then they returned, aiul since that time the
G'itx'q'ado'q have used the song and dance of these boys.

As an exaniple of the use of the crest, viz., of the legend of the clans
in the erection of juemorial columns, 1 will give the following: A man
had the scpiid for his protector. After his death his son gave a festival,
in tlie course of which the ground opened .ind a huge rock which was
covered with kelp came up. This was made of wood and of bark. A
cave was under the rock and a large squid came out of it. It was made
of cedar bark and its arms were set with hooks which caught the blan-
kets of the audience and tore them. The song of the squid was sung
by women who were sitting on three platforms in the rear of the house:

Qagaba'xskE laxha' hayai, qagaba'xskK laxha' hayai.

Itsliaki's flio Imiivcu lid.vAi, it wliakes tli«i linavon IniyAi.

NLqak'SL qa'dik-si. wl' naxno'q log-ig-a'dEL tsVi'g'aL ak*s

For the first tiino comes tlio gri'iit super- in living inside tlie water

natural being

tlKm in lisa'yilL am g*ig-a't.

to look at the people.

> I

EXPLANATION OF PLATE 2.

Masks of the Clan Qanha'da.

Fig. 1. GiTooo'YiM. HHKht, 9 inches; lips and no«e re.l; face not painted.

((.at. .N... ,,v;',, Ani..n<-iiu Jrusciiiii of Natural History New York )
Fig. 2. Ca'cA. Height, 7f inches; red, bine, and black.

(Cat. No. „Vi,, American Miist'iiin of Natural History, Ni-«- York )
Fig. 3. Ca'cA. Height, 7J inches- black and red.

(Cat. No. ,yj„ Amoricaii Jlus.-um of Natural History, New York.)

(Report of U. S. National Museum, 1895. Boas.

Plate 2.

Masks of the Clan Qanha'da, Nisqa'

THE KWAKIUTL INDIANS.

327

After the squid and the rock had disappeared again, a man wearing
the sun mask appeared in the door, and when the ])eople began to sing
his song, a movable sun which was attached to the mask began to turn.
Tlie sun belongs to the G'ispawaduwE'da; the S(iuid commemorates the
niisfortuncH of one of the ancestors of the deceased, who, when hunting
s<|uids at ebb tide, was captured by aliuge animal. His friends tried
to liberate him, but were unable to do so. VMien tiie water began to
rise, they pulled a bag of sea lion guts over his head, hoping that the
air in it might enable him to survive, but when they looked for him at
the next tide they found him dead.

After the festival a memorial column was erected. It represented,
from below upward, first four men called Loayo^is, or the commanders.
These are a crest of the (MspawaduwE'da. Tradition says that one
night some men for some purpose dug a hole behind a house near a
grave tree. They saw au opening in the woods and a lire in the middle
of it, around which ghosts were dancing. They were sitting there as
though they were in a house, but the men saw only a pole where the
door of the house would have been. Four meu called Loayo'qs were
standing at the door, and called to them nagwi't! (to this side). Since
that time the G-ispawaduwE'da have used these figures.

On top of the four men was the sea bear (niEdl'ek Km ak"s) with three
tins on its back. Each tin has a human face at its base. The tradition
of the sea bear tells how four brothers went down Skeena River and
were taken to the bottom of the sea by Hagula'ci, a sea monster, over
whose house they had anchored. His house had a number of platforms.
Inside were the killer whales, HaguliVq's ni^n. lie had four kettles
called Lukewarm, Warm, Hot, Boiling, and a hat in the shape of a sea
monster, with a number of rings on top. Tlie name of his house was
Uelahji'idEq (near the Ilaida country). He gave the brothers the right
to use all these objects and with them their sonf?s, which are sung at all
the great ceremonies of the clan. The song of the house is as follows:

Q6.

mi la

eq - (lea

kii

Uii

SM:

• • 1— «-•-

-•--

:±2:

-1 — I —

-•-#-

a - mila yc des - ku - uii do hela - liai - degi

sy-

,^,

liSl

saJEa^

,_•

-0-
-V-

-JtZM.

ye deya ^o c - mi - Gl - wi hagu - lil(i aya n".

That is: My friend, walk close to the country of the Ilaida, the great
iiaguUV(j[,

328

REPORT OP NATIONAL MUSEUM, 1895.

Hagula'q also j,'ave tliein two cradle sougs, which are sung for the
children of the ulaii, and also at funerals:

ALgwa'sEm guna't, aLgwa'sBni guua't, aLgwa'sEm guna't.

O real HtTong friuiid, () runl strong friend, O real strong friend.

MaaXLuwilwetk"L Lgok-camxk" Lguts'alt Lguyo'haq'ala'X yaSaba't.

Wliorc bo cainu from with bis littlu black littlul'uuu with liU little ulub running

dowu.

And the other one :

(Tiinfi'det, guniX'det, guna'det, gunsl'det.

O friend, <) friend, O friend, (> friend.

WuluixMnVoLe, sEinLia'n, hanxaa'nr>, hang-a'Aksgo.

They are very wbite tiio real elks, whicb be won whieli be found when

gambling they drifted dowu

to bini.

II. The Social Organization of the Kwakiutl.

The Kwakiutl are divided into a great many tribes, which are in
their turn subdivided into septs and clans. Each clan of the Kwakiutl
proper derives its origin froin a mythical ancestor who descended from
heaven, aro^e from the nnder world, or emerged from put of the ocean.
Their crests and privileges, which will be discussed later on, are based
upon the ad venturea-^ -their auoeatQr8,.Jrom whom, they^ajce. supposed
to have descended.

First of all, I will give a list of the tribes and their subdivisions:

A. XA-xSLA' DIALECT.

QTy^aisla'. .

Clans: lieaver, eagle, wolf, salmon, raven, killer whale. ^
2. Xana'ks'iala, called by the He'iltsuq Gi'manoitx.

15. HE'ILTSUQ DIALECT.

1. Xr <ae8. Chinaman hat.

2. He'iltsuq. Bollabella.

Septs : a. Q'o'qa itx. ^

b. Oe'Litx. S Clans

c. O'ealitx. )

3. So'mexulitx. Upper end of AwI'k-'CMiox Lake.

Clans: 1. So'mexulitx.

2. Ts'e'okuimiX or Ts'e'uitx.

4. No'xunts'itx. Lower end of Awi'k-'euox Lake.

5. AwI'k'V'iiox. Rivers Inlet.

Clans: 1. Qoi'k'axtendx, whale.

2. G'I'g'ilqam.

3. Wao'kuitEm.

4. WiV\vik*em.

5. GuO'tEla. .

6. Na'lekuitx,

1. Wl'k'oxtenOx, eagle.

2. Q'oe'ttluox, raven.

3. Ha'lx'aix'tenox, killer whale.

THE KWAKIUTL INDIANS.

329

C. KWAKIUTL DIALECT.

a. KOSKIMO .St!UDIALECT.

1. L'a'sqViiox (=people of the ocean.) Klaskiiio Inlet.

Clans: 1. Po'pawiLf*n6x (=tlio flyeiw).

2. T'e't'aneLf'nox.

3. O'manits'enox (=tlie people of O'manis, a place on

Klaskino Inlet).

2. (hia'ts'cnox ( = people of the North country). Northern side of

entrance to Quatsino Sonnd.
Clans: 1. Xamanrio. •

2. Gua'ts'euox.

3. C'o'p'cnox. Entrance of Quatsino Sound.

Clans: 1. G-o'p'cnox.
2. Q'o'Lcnox.

4. Qo'sqf'inox. Koskimo.

Clans: 1. (I'd'xsEm (= chiefs).

2. NaiVnsx-a ( = dirty teeth),

3. (I'e'xsEuis'anaL (=highest chiefs).

4. Tae'tsaa.

5. WoxuiVniis.

0. G'e<i'o'lEqoa. .

7. KwakuqEinal'enox.

b. Newettee Subdialect.

1. N.'iq«")'rag'ilisala (=always staying in their country). Cape Scott.

Clans: 1. G-c'xsEni ( = chiefs).

2. NaO'usx'a (= dirty teeth).

2. La'Lasi<[oala ( = those on the ocean). Newettee.

Clans: 1. G'l'g-ilqam ( = those who receive first).

2. La'lrmiLEla ( = always crossing the sea).

3. G'c/xsEni ( = chiefs).

C. KWAKIITI, SUIIUIALECT.

The tribes speaking this dialect call themselves Kwa'kuak'cwak".
Slight variations of dialect are found among thediti'ereut tribes of this

l^TOUJ).

1. Goasi'la (= north people). Smith Iidet.

Clans: 1. G'l'g'ilqam (=-. those who receive first).

2. Sl'siuLae (=t1ie Si'nLacs).

3. Q'O'mk-ntis (= the rich side).

2. Na'q'oaqtocj. Seymour Inlet.

Clans: 1. G-e'xsEm (=chiefs).

2. Si'sinLae (=the Si'nLacs).

3. TsItsime'lEqala (=theT8iine'lEqalas).

4. Wa'las ( = the great ones).

\. ^-

330

REPORT OP NATIONAL MUSEUM, 1895.

2. Na'fj'oaqtoq. Heyinoiir Inlet — Continued.

Clans: 5. TE'niLtEniLKls (=tlu)se under whom the ground
shakes).
0. KwiVkok'fiL (=the Kwukiutl).

3. Ivwsikiutl ( = smoke of the world'). Fort Rupert, Turnour Island,

Call Creek. This tribe consists of four septs.
3a. Guf'tEla (=northern people) or Kur-'xamut (=fellows of the
Kue'xa). .
Clans: 1. 31aa'mtayila (=the Ma'tag-ilas).

2. K"'kwa'kum (=the real KwakiutI).

3. G*e'xsEn» (=cliiefs).

4. La'alaxsEnt'aio (=tlie La'laxsEnt'aiOs).

5. Si'siuLae (=tlie Si'nLaOs).

3b. Q'(Vmoyu»7 (the rich ones). War name: Kue'xa (the murderers).
Clans: 1. K"kwa'kum (=thereal KwakiutI).

2. Ha'anaLr'nox ( = the archers).

3. Yaai'x-aijKmae ( = the crabs).

4. Haai'lak-Emae (=the shamans) or LsVxse (going

through).

5. G'T'gilqam ( = those who receive first).
3c. Q'o'mk'fitis (=the rich side).

3d. Wa'las KwakiutI (= the great KwakiutI). Nickname: La'kuilila
(=the trauips).
Clans: 1. Ts'E'nts'Eux-qaid (=:tlie TsVnx'qaios).

2. G-e'xsEm (=chiefs).

3. Wa'ulii(of' (=those who are feared).

4. Le'(i'Em.

5. Le'Lqetf' (=having a great name).

4. Ma'maleleciala (=Ma'l{'le(iala people). Village Island.

Clans: 1. TE'mLtEniLEls ( = those uuder whom the ground
shakes).

2. Wr''wamasqEm (=the noble ones?).

3. Wa'las (=the great ones).

4. Ma'maleleqam (=tlie Ma'lOleqalas).

5. Qoe'xsot'f'uox (=peoi»le of the other side). Gilford Island.

Clans: 1. Naxna'xula ( = rising above other tribes!).

2. Mo'mogg'ins (=having salmon traps).

3. GM'gihjam (=those who receive first).

4. ]Je/nelpae (=those on the upper end of the river).

6. Lau'ltsis (=angry people). Cracroft Island

Clans: 1. Si'sinLae (=the SinLaes)

2. Nu'nEmasE(ialis (=o]d from the beginning).

3. Le'Lcjet (=having a great name).

4. G'I'g'ilqam ( = those who receive first).

'This is tlie etymology given by tbe KwakiutI tlieiiiselves, from goax'i'la, buioke.
It seeuis to me tliitt tlie derivation from (iuiik'iitis- l)e;icli at nortli side of river,
from gua=:uorth, — knit^opposito, — is =beatb, is more likely.

THE KWAKHITL INDIANS.

331

7. NE'mqic. Nimkisli Itiver.

Olaiis: 1. Tsf't8f'LOiVla(|EiUiU' (=:tlio fsunous ones).

2. LiiLElil'iuiii ( = tlic su|)])orters).

3. (r'l'jjfil(|tiiii ( = those who receive first).
. 4. Si'siuLiie ( = the Si'iiLiif'S).

n. Nr''iu"'lk''en6x (=i)eoi>le from the heiul wiiters of tlie
river).
H. T'Eiia'xtax. Knight Inlet.

Clans: 1. •)'a'niij'amtKlaL (=tho i)Vmti;laLs).
li. (I'e'xsEin ( = the chiefs).
.'{. Qof'^qoaainox (=:pcopl(' from the liver (Joa'is).

4. Yaai'x-aqEmaE (=the crabs).
'). l"e'i)aLr'n6x (=the fliers).

9. A'wa-iLala ( = those inside the inlet). Kiiiyht Inlet.
Cljins: I. (J -rgMlqani ( = those who receive first).
2. Ts'o'ts'ena (= thunder birds).
.'J. K-ek-k-Vnox.

10. Ts'a'watKenox (=people of the onlaclion country). Kingcoinbe

Inlet.
Clans: 1. Le'lEwag-ila (=the heaven makers — mythical name of
raven).

2. G-rg-EqEmae (=:chiefs).

3. WroqEniaO ( = whom no one dares to look at).

4. G-ag-g-ilak-a (=always wanting to kill people).

5. Qa"«iawatilik'a (=the Qa'watili(|alas).

11. (iuau'aenox. Drury Inlet.

Clans: 1. G'T'gMhiani (=those to whom is given first).

2. Kwl'koaenox (=those at the lower end of the village).

3. Kwa'kowenox.

12. Tlaxua'mis, Wakeman Sound.

Clans: 1. G-I'g-ihjam (=th()se who receive first).

2, G-e'xsEni ( = the chiefs).

3. Haai'alik-auae (=the shamans).

13. L»''kwiltoq. From Kniglit Inlet to Bute Inlet and on the opposite

part of Vancouver Island. They consist of the following septs:
loa. VVl'weqae (=the We'qaf's).

Clans: 1. G'I'g'ihiain (=those who receive first).

2. G-C'/xsEm (=the chiefs),

3. ?

4. Wl'weaqani ( = the We qacs).

]3h. Xfi'xamatsEs (=old mats, so called because slaves of the
Wl'weqae). Recently they have taken the name of Wa'litsum
(=tlie great ones).
Clans: ?
13c. Kue'xa (=the murderers).

Clans: 1. Wi'weaqam (=the We'qaes).

2. Q'o'moyne (the rich ones).

3. Kue'xa (=the nmrderers).

332

REPOKT OK NATIONAL MUSEUM, 18»5.

IM. Laa'luis.

l.'Je. (^'n'niV'iiAx.

TliiH list is not quite <'oin]»l('te, biU very lu'urly so. A iiuinber of the
claiiH are subdivided into snuUlei- jjiooP'^i 1>"' '^ i** very dini<ult to
ascertain these sulxlivisions. Tims tlic NiU|(VinfjMlisalaeinbra<u'. asub
division called Mc'Emaqaua, who are, however, not considered a separati^
clan. The La'la-uiLEla of the La'i.asicjoala are divided into two divi-
sions— the (i''e},'*V>'te, the descendants of (r-'o'te, and tlu^ Hil'lietiolaL,
the descendants of IIa'(iolaL. The La'alaxsEnt'aio of the Kwakiutl
projier consist of three divisions: The La'alaxsEnt'aio proper, the
A'lk'unweE (=lower corner, speakers of the first division), and the
IIe'ha'mr''tawe, the descendants of Ha'nn"''tawc. The Ts'E'nts'Enx-qaio
of the WiVlas Kwakiutl are divided in two divisions — the Ts'E'nq'am
and Hai'niilaxsto. These divisions are jjiven merely as examples, .is I
have not been able to discover all the subdivisions of the ditterent
clans and tribes.

The recent history of these tribes and clans explains the develop-
ment of this exceedingly complex social system. Historical tradition
has it that the (lue'tEla and th<^ (^)'o'moyue, both septs of the Kwakiutl,
not very long ago formed one tribe. At one time a (piarrel arose
between them, in which i.ri'qoag'ila, the head chief of the Gne'tEla,
was killed. Theti they divided, and since that time form two septs.
There is a saying indicating the close relationship of the two, to the
eft'ect that the Gue'tEla and the Q'o'moyiic are twins — the foiiner suckled
at the mother's right breast, the latter at the left.

Still another tribe, which, however, 1 have not included in the above
list on account of its recent origin, has branched off froju the Kwakiutl.
These people call themselves Mfi'tilpe, i. e., the highest Maa'mtag-ila,
and include the septs Maa'mtagMla, G*r''xsEm, and Ilaai'lak'Emae, all
of which are found among the Gue'tEla and Q'o'moyur'.

While in these two oases new tribes were formed by a process of
division, in one other case, at least, a tribe lias recently become a clan
of another tribe, namely, the Laa'luis of Iho Le'kwiltoq, who have
joinen the Kue'xa of the same group and forsa a fourth clan of the
latter. The event happened during the jicwit war with the southern
Saliahan tribis, which was waged in the middle of this century, the
cause of the amalgamation being the great reduction of the tribe.
The Q'o'm'enox have become entirely extinct. Another tribe which
lived near the (^o'sciemox, of which, however, we have only traditional
reports, the Xoya'les, have been exterininate<l by the Qo'sqdmox.

These few authentic facts show that the numbers of tribes and of
clans have undergone considerable changes during historical times.
This conclusion is corroborated by the distribution of clans among
various tribes, and by the meaning of their names. We may distinguish
three classes of tribal names and of <'lan names, viz, such as are
collective forms of the name of the ancestor, names taken from the

THK KWAKIUTL INDIANB.

333

rejflon inhnbiti'd by tlie ti ilio or cliiii, and imiiios of honor. Tliere is a
dnidt'd teiidiMiry to «ubstitute niinies of the last claHS for otluirs.
Tims the iianm (^'o'lnoyiu' (tlic rich ones) is now. Tlio Xa'xaniatsKs
took tlMi niiine Wil'litsuni (tlie {,M*^'it ones) (»nly twenty five or tiiirty
years ago. I presume tliat tlie names (lM'f,"d<|ani (tliose wiio receive
first ),(iM''xsKin (cliiclK), Ti/niLtKniLids (those under wiioni the yround
sliakes), were adopted in a sindhir way. Otiier ciianges of names
occur. '. hus tlie Nimkish call themselves recently Lao'koa«x, which
is the name of one of the tribes of the west coast of Vancouver Island,
and the Laa'itsis are adoptinj; the mime IVa'nmc, which is the name
of the Son^iNh in the Comox dialect.

The };t'oj,Maphi«al names are more sugfjestive. VV^e find ainonn the
Nimkish adan called Ne'iiclk-'enox, the people from the head ' atersof
Nimkish River. This would 8eem to iu<licate that the head m .iters of
the river was their aiK'ient home, and that they have Joined the rest
of the Nimkish. The same maybe said of the O'manits'cnox clan of
the L'a'sqV'iiox, the (ioc'qoaainox of the T'Eiia'xtax, and the Ne'nclpae
of the (^((("''xsot'cnox.

In all cases where t'ss clan ii.ame or the tribal name is a collective
form of the name of the ancestor, we may assume that the j,n'oup
formed at one time a sinj^le community. How this unit may be broken
ai>pears in the case of the Mfi'tilpc. We obsi'rve that (piite a number
ul' such clan names are comincui to several tribes. Thus the Si'siiiLae,
the descendants of Si'iiLac, are found ainouf'' the (loasi'la, Na'(|'oa<|to(i,
(iuc'tEla, Lau'itsis, and Nimkish. The Yaai'x-aciEmac, *he descend-
ants of Vix'il'qKmac, are found among the Q'o'moyuc and' T'Eiia'xtax.
I believe that in all these cases part of the original elan has drifted
away from its original home, keeping its old name. This view is sus-
tained l)y the tra<lition that the clans were divided at the time of the
great flood, one part drifting here, another there.

Still another case that gives evidence of the gradual development of
the prcHent system of clans and tribes is furnished by the Mfi'nnilf'le-
qala and Wl'wcqac. liotli these names are the collective forms of the
names of the ancestors. Nevertlieh^ss the Ma'tnalcleqam and Wi'wca
(jam, the MiVlcleqala group, and the We'ciac group appear as subdi-
visions of these tribes. It seems to me that this proves that these
subdivisions must have formed the original stock, which the other clans
Joined in course of time.

All this evidence proves that the present system of tribes and clans
is of recent grcwth and has undergone considerable changes.

The traditions of the clans show clearly what we must consider tlie-^
original unit of society among the Kwalviutl. Each clan derives its
origin from a mythical ancestor, who built his house at a. certain placeri^'^
and whose descendants lived at that place. In a great many cases these
places ])rove to be o'd village sites. In some, large ac(!iunulation8 of
shells are found, which show that they have been inhabite<l through

334

REPORT OF NATIONAL MUSEUM, 1895.

lonj;' i)eriods. We conclude, tlieretore, that the (^lan was originally a
village community, which, owing to changes in number or for pur-
poses of defense, left their old home and Joined some other community,
retaining, however, to a certain degree its inde})endence. This corre-
sponds exactly to the social organization of the Salishau tribes of the
southern portion of Vancouver Island, and of all the coast tribes of
Washington and Oregon. The simple division into village communi-
ties which seems to have been the prevalent type of society along a
considerable portion of the Pacifl<! Coast has, among the Kwakiutl,
undergone such changes that a number of tribes which are divided
into clans have originated.

While it would be natural that in the former stage the child should
be considered a member of the village community to Avhich his father or
mother belonged, we may expect disturbances in the organization which
developed among the Kwakiutl. Among the village communities of
Oregon, Washington, and southern Vancouver Island the child belongs
to the father's village, where the married couple generally live, and it
seems that among many of these tribes the villages are exogamic.
Among the Kwakiutl the clans are also exogamic, and certain privi-
leges are inherited in the i)aternal line, while a much larger number
are obtained by marriage. The existence of the former class suggests
that the organization must have been at one time a ])urely paternal
one. Three causes seem to have disturbed the original organization —
the development of the more complex organization mentioned above,
the influence of the northern tribes v/hich have a purely maternal
organizatio'n, and the development of legends referring to the origin of
the clans which are analogous to similar traditions of the northern
groups of tribes. Taking up the last-named point first, we find that
each clan claims a cectain_raiik_^and certain i)rivileges which are based
upon the descent and adventures of its ancestor. These privileges, if
originally belonging to a tribe which at one time has been on the paternal
sf-age, would hardly have a tendency to deviate from the law govern-
ing this stage. If they have, however, originated under the influence
of a people which is on a maternal stage, an abnormal development seems
likely. In the north a woman^srtink and privileges always descend
upon her children. Practically the same result has been brought about
among the Kwakiutl, but in a manner which suggests that a people
with paternal institutions has adapted its social laws to ihese customs.
Here the woman brings as a dower her father's position ;ind privileges
to her husband, who, however, is not allowed to use them himself, but
acquires them for the use of his son. As the woman's Aither, on his
jjart, has acquired his ])rivileges in the same manner through his mother,
a purely female law of des(!ent is se(;ured, although on!y through the
medium of the husband. It seems to my mind that this exceedingly
intricate law, which will be described in detail in the course of this
paper, can not be explained in any other way than as 'in adaj)tation of.

THE KWAKIUTL INDIANS.

335

maternal laws by a tribe which was on a paternal stage. 1 can not
imagine that it is a transitiori of a maternal society to a paternal soci-
ety, because there are no reiics of the former stage beyond those which
we find everywhere, and which do not prove tliat the transition has
been recent at all. There is no trace left of an inheritance from the
wife's brothers; the yonng coajjle do not live with the wife's parents.
Hut the most important argument is that the customs (\an not have
i)een i)revalent in the village communities from which the juesent
tribal system originated, as in tliese the tribe is always designated as
the direct descendants of the mythical ancestor. If the village com-
ra unities had been on the maternal stage, th(^ tribes w(mld have been^^
designated as the descendants of the ancestor's sisters, as is always
the case in the legends of tlie northern tribes.

Names and all tlie privileges connected witb them may be obtained,
also, by killing the owner of the name, either in war or by murder.
The slayer has then the right to put his own successor in the place
of his killed enemy. In this manner names and customs have often
s])read from tribe to tribe.

It remains to substantiate what I have said by telling the legends of
a few clans. I shall give a fuller account of these legends later on,
while at this i)lace I will merely refer to such passages as are of Impor-
tance in our present consideration. The clan O'nianits'enox of the
L'il'sq'enox derive their origin from Ts'i'lqoaldLEla, the husband of
L'e'sElaqa ( = Sun woman). The former ciime down from heaven Avhile
his wife stayed there because she had to attend to the nioving sun.
He was accompanied by his children Sc'paxaes (=Shining down),
Yn'q'Kut'Emaf' (=First speaker), G-«7'xdEn, aiul Da'doqanaqcsEla
(=Seeing from one corner to the other). From these the clan origi-
nated (Appendix j). 065).

The following genealogy of the clan Lri'la-uiLEla of the La'Lasiqoala
is a still better example:

NomabK'iix";is ((les<'eiul<'(l from heaven).

i.Kxx'ii'lix'ila'yn ,'

I'/k'iiuayiKio.i 9 LoLKinacia 9

< >mal1x8tr- <? Wa'lixuna or Pp.- sKlaso ^ i.riaoti'wa'lis ^

WalaH NR,mrt'gwl8 (? (i'a'lqaiiiistal J' Ha'taiia9

TsKpax-ioala^ , Yfi'ni'.iiiq'ana J , 'J"kori'yri ^ , Alr-'xoatuH,

A t;* art number of examples of this kind might be given. It is true
that these traditions are probably not very old, and have been modified
with the changing social life of the people; but fn>m what we know of
the development of myths we should expeci. to find in them traces, at
least, of the old maternal institutictns, if they iiiid ever existed. The
fact that they invariably and always arc explained i)y genealogies, such
as the above, seems to my mind (;onclusive proof that a paternal
organization of the tribe i)rcce(led the present one.

336

REPORT OF NATIONAL MUSEUM, 1895.

I referred several times above to tlie fa«t that the claus have certain
rights in which the others do not share. These are mainly the use of
certain crests and of semi-religions i)erfornuince8. All of these are
acciaired by marriage, as described above. In the village coranninities
of tlie southern tribes we fln<l no trace of a crest, while aniotig the
Kwakiutl it is not strictly hereditary, but descends through marriage
in the female line, in a similar way as the crest of the nortlteru tribes
descends. The legends of the ac<juisition of the crest are also similar
to the northern legends on the same subject, and I (;onclude, therefore,
that the i)resent s^^^age has developed through contact of these two cul-
tural areas. I do not n>ean to say that the ideas have been bodily bor-
rowed by the Kwakiutl, but that their manifestation in the social
organization of the tribe is largely due to suggestion on the i)art of the
northern tribes. The American idea of the acquisition of the manitou
was evidently also fundamental among the Kwakiiitl, as all their tales
refer to it, and, as we shall see later on, the whole winter ceremonial 's
based on it. But it has assumed a peculiar form in so 1'ar as the manltTv'i:
was acquired by a mythical ancestor and is now handed down from gei.
eration to generation, and the connection has in many cases become so
slight that the tutelary genius of the clan has degenerated into a crest.

<This degeneration, together with the descent through marriage, I take
to be due to the influence of the northern totcmism.

I give a few stories illustrating the acciuisition of the crest through
the ancestor, which will bring out the close analogy with the acquisi-
tion of the manitou, and also show the nuinner in which the crest is
used for adorning i)ersons and utensils.

The legend of the O'manits'cnox, which I (pioted above (Appendix,
p. 005), goes cm to tell how G-c'xdEn fell inwithanuniber of killer whales,
which had assumed the shai)e of men, and were mending their canoes.
Their chief gave him the quartz-pointed whaling harpoon, his names,
and the right to use the painting of the killer Avhale on his house front.

Another good example is the following tradition of the clan La'xse of
the (J'o'moyuf' or Kuc'xa. I give here a translation :

The iirst KuO'xa lived at TsiVXoyo. Their chief, Yc'lcioLalasame,
went bear hunting up the river of LiXsI'wc until he came to Sa'x-sox'.
After he had been away four days, he saw the ITo'Xhoq (a fabulous
bird, supposed to be similar to the crane) and heard its cry. It was
larger than a man. Then Y(''i(ioLalasamr' hid. The Ho'XIkmj tried to
find him, and finally discovered the place where the chief was in hiding
at one side of a cedar tree. It tried to peck nini with its boak, but
missed him. Yc'iqoLalasarar' merely Jumjx'd to the other side of the
tree, and the Hd'Xhoq could not kill him. He came home at night.
Then he carved the crane out of yellow cedar, and now it is the
carving of his clan (Plate 3). lie invited all the tribe" and gavi^ away
cedar-bark blankets, all kinds of skins, canoes, and .-.avos. TIumi he
placed the image of the HO'Xhoq on top of a pole outside of Ju • j mse.

Report ot U, S National Museum, 1895.- Boas

Plate 3.

ive certain
the use of
these are
)mimiiiities
among the
h marriage
iei n tribes
111 so simihir
ti, therefore,
ese two cul-
bodily bor-
1 the social
i l)art of the
tlie manitou
1 their tales
eremonial 's
the maiiltv'i:
vn from f:^ -
;s become so
into a crest,
riage, I take

test through

[the acquisi-

tho crest is

(Appendix,
:iller whales,
heir canoes.
, his names,
house front,
an La'xse of

[([oLalasame,
Ito SiTx'Sox*.
(a fabulous
|cry. It was
:ho(i tried to
,iis in hiding
[ts beak, but
side of the
»e at night,
it is the
|d giWJA away
'Hien he
)f ]\i' i-mse.

tat

iLU r

z 7.

> : ■

O ■= :

s r;

iP ui

0 .= :
uj ^ :

1 :■ !

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it ^ - :z

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X T H. =

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.11- I II I , II'

THE KWAKIUTL INDIANS.

337

Later on, a chief of the (^oc'xsot'enox wanted to have tlie carved
Ho'Xhoq. His name was LEk'ama'xot. He tried to find out how to
obtain it, and learned that he had to marry the <laughter of Ye'iqo-
Lalasamc in order to obtain it. Then lie engaged himself to marry
Ma'xalayuqoa, that chiefa daughter. Ye'iqoLalasamr' agreed, and they
were married. Still later NEtifi'p'Enk-Em, chief of the K"kwn'kum of
the Guc'tEla, obtained the Ho'Xhoq from the Qoc'xsot'enox by mar-
riage.

The first part of this legend .shows again the close analogy to the
acquisition of the nianiton; the end shows how the privilege of using
the carving was acquired, first by one tribe, then by the other.

It is not necessary to multiply these examples. There exists, how-
ever, another class of traditions, according to wiiich the crests or
emblems of the clan are not acquired in tliis manner, but broug^it
down by the ancest« " of the clan from heaven or from the underworld
or out of the ocean, vii«.rever he may have derived his origin. This is
the case with the Si'siuLae, whose emblem is the sun (fig. 1). Here
also belong the numerous tales of ancestors who came down from
heaven, took off their masks, and became men, for in all these cases
the mask has remained the crest of the clan. To this class belong the
traditions of the G-I'g'ilqam of the Q'o'moyue, of the Ts'E'nts'Enx'qaio,
and many others.

There is still another class of privileges connected with these tradi-
tions, to which, however, I will only briefly refer at this i)lace, as I have
to treat them more fully later on. I mean the membership in secret
societies. Many ancestors, when obtaining their manitous, were given
the right to i)erform certain dances, or they were given secret songs, or
the ])ower to eat human flesh. These rights have also become hereditary,
but they differ from the crest in so far as the character of the initiating
spirit (the manitou) has been more clearly preserved. Each individual,
who by descent or marriage is entitled to membership in one of the
secret societies, must nevertheless, be initiated by its presiding spirit
before joining the society.

In all festivals references to these traditions are very frequent, and it
is quite necessary to be acijuainted with them in order to understand
the proceedings and speeches, as will appear in the further progress of
this description.

Summing up the preceding considerations, we may say that the
Kwakiutl consisted in olden times of a series of village communities
among which descent was counted in the paternal line, and the mem-
bers of each comnMiuity were considered descendants of one ancestor.
These communities combined in groups, bxit the composing elements of
the groups kept a ceitain degree of independence and continued to be
considered as relatives. Each clan, as we may call the composing ele-
ments of the tribe, developed a clan tradition, which was founded upon
the acquisition of a manitou by the mythical ancestor, the manitou
NAT MUS 1)5 22

338

REPORT OF NATIONAL MUSEUM, 1895.

POST OF (LAN Sl'SINLAE OF THE NIMKISH
AT ALERT DAY.

(a) The post rcin-esents tliosiin Sdnnount-
Ing tlie spea-er of tlic clan. TIio upper
part is carved in the sliajm of two cop-
pers,' the lower one beinj; painted with
the design of a bear. The lower portion of
the pole bus a rectanunlar croasaectiou,
and is painted with ngures representing
coppers.

(6) Side view of sun mask on top of polo.

From a sketch maiie by the author, Deceinlwr, IbSti.

becoming- hereditary in the clan. Owing
to the influence of the northern tribes,
this inanitou became attenuated to a
crest, which, in consequence of the
same influence, no longer descends in the
male line, but may be given in mar-
riage, so that it descends upon the daugh-
ter's children.
So far wo have
considered the
clan as a unit.
The individu-
als composing
the clan do not
form, however,
a homogeneous
mass, but differ
in rank. All
the tribes of the Pacific Coast are divid-
ed into a nobility, common people, and
slaves. The last of these may be left
out of consideration, as they do not
form part and parcel of the clan, but
sire captives made in war, or purchases,
and may change ownershii) as any
other piece of property. The clan of the
KwrJiiutl is so organized that a certain
limited number of families are recog-
nized. The ancestor of each of these
families has a tradition of his own aside
from the general clan tradition, and,
owing to the ])ossession of the tradi-
tion, which almost always concerns the
acquisition of a manitou, he has certain
crests and privileges of his own. This
tradition and the crests and privileges
connected with it descended, together
with the name of the ancestor, upon his
direct descendants in the male line, or,
as indicated above, through marriage
of his daughter, upon his son-in law,
and through him upon his grandchil-
dren. But there is only one man at a
time who personates the ancestor and
who, consequently, has his rank and
privileges. The individuals personat-
ing the ancestors form the nobility of

See page 344.

THE KVVAKIUTL INDIANS.

339

Owing
I tribes,
eel to a
of the
lis in the
in niar-
edaugli-
ihildren.
we have
red the
a unit,
ndividu-
m posing
n do not
liowever,
)f'eneous
)ut differ
ik. All
re divid-
)ple, and
Y he left
-f do not
si an, but
irchases,
as any
an of the
a certain
e recog-
of these
wn aside
on, and,
»e tradi-
lerns the
s certain
n. This
rivileges
together
upon his
I line, or,
narriage
n-in-law,
:andchil
nan at a
stor and
ink and
)ersonat-
ibility of

tlie tribe. The number of noblenien is therefore lixed. They are not
equal in rank, but range in the manner in which their ancestors were
8Ui)i)osed to range. At all festivals they sit in the order of their rank,
which is therefore called tlie •* seat '' of the person (iri'qoe). The legend
says that the order of seats was given by the deity at a festival of the
tribes, at the time when animals were still able to speak. Tlie noblest
dan, and among them the noblest name, is called the ''eagle" (kuc'k")
of the tribe. In order to show the complexity of this system, I give a
list of the nobility of one tribe :

TRIBE, MA MALELEQALA.

I. KlK K".

1. i.fisoti walis.

2. O'taVstfilis (creatiujf tronblo

aroHud).

3. Anxwf-'t.

■I. NKnuiqiiliijr'ilists'r (tlio fjreat oue al-

all wuysalouo on world).

5. Lalak'uts'nts't'.

(). NEuriinbaSo.

II. Tk'mi.temmci.s.

4.
5.

6.
7.
8.
9.
10.

11.

12.
13.
14.
15.

3.
4,
5.
«.
7.
8.
9.
10.

11.

Mo'p'EtKiaui (I'onr fathom face).

Kwa'x'sr'stala (Laving smoke all
aroandj.

Ama'Xiilai. (making ])otlat('li dances
all the time).

'[A'qoats'r- (great eop])en.

YaiiriLasicmae (from whom i)roperty
conie.s.

AVa'k'as.

VrirjoLas (giving wealth).

G'T-xsistalisamr.

Ha'mtH'idc (giving food).

l/a'liskas'o (real whale standing on
beach).

MriXnalag"ili8( giving potlatch every-
where).

Kwa'ilaskKn.

Tsix-wi'dr.

Se'wit't"' (to whom j)eo])lo paddle).

Ya'tiaL'Enala (whose body is all
wealth).

Iti. Qn nix"iliig-ili8 (alw.iys rolling
down).

17. llr'maskKn.

18. Da'dantsidc.

19. Ya'qnstfilag'ilis,

20. YiVyagilis.

21. Malas.

22. G-'O'te.

23. A'lak-ila.

24. Qoayo'LKlas.

25. Ma'Xua.

2B. Nicg-r'tsV (great monntain).

27. Malr-'ts'as.

28. Hana'yus.

29. Ola NEnio gwls (the great only

one).

30. Wa'xawida |i:mt"'.

31. Nanambango.

32. E'wanuX.

111. AVk'wamas(jkm.

Sr- wife (to whom people paddle).

Wa'gidis fsreat (whale) lying on

ground].

MaXuayalits'i"'.

KamSidc.

Xo'samda'as.

laqoamnt (piece of copper).

G''o'tc (throwing away property).

WiLtsistala.

NEno'laJfamc (fool's face).

WiVi.owc't'c (from whom presents are
expected).

Ma'Xuayalia.

12. Ycqok'na'lagMlis (about whose prop-

erty people talk).

13. L'a'(|oat8'c (great copi)er).

14. Hew.asa.

15. Yaxyiqas (whose pro])erty is eaten

in feasts).

16. Ha'yukwis.

17. NEmogwlsts'c (the great only one).

18. Wi'ts'ckwa'lasn.

19. WiV'mIs (catching salmon).

20. Xosaiuda'as.

21. Ma'Xuayalis.

340

KEPORT OF NATIONAL MUSEUM, 1895.

IV. Wa'i-ah.

'■' I

1. Xr>'xana-H8.

2. ijageHilwri.

3. 0"r''xk*liitHV' (too >?reat a chief).

4. A'mawiyim (always giving pot.latcli).

5. WiVlas Kwa'x-ilanokiiiiir.
(5. 'la'fioalai, ((topper daiioc).

7. LtVjjoLas (from wboiu coppoiH are ob-

taiuod).

8. ][ai'ai,(iKu.

9. Q'u'mx-ilajjf-illH (always rolliug

dowu).

10. ITa'mts'idr- (giving food).

11. Poti-idr- (satiating).

12. Qain(iola;f'alit8fi.

13. K'ori'niaxA'las (around whom people

Nit).

14. Hf-'nak-alaso (envied).

15. r.iilukKnSanir'.

16. Tsox'tsa-r'saqamO.

17. f^r'wit't"' (to wliom]ieoplt) i)addlo).

18. f)ri "iiyalakwam.

19. PE'nqoOt'f' (giving soft food).

20. Ha'uits'idf' (giving food).

21. i.fi'qoag'ila (copper maker).

V. Ma'ma

1. WiT'mls (catching salmon).

2. f)aSnyalakwam.

3. Sfi'siixolas.

4. £)(')dalag'ill8.

5. Kwfi'usdf'ts'as.

6. Ma'Xnag'ila (giving })otlat(h).

7. YA'(iaL'Enala (whose body is all

wealth).

8. K'oiVmaxfi'laH (around whom people

sit).

9. G'f'X'LalatsT'.

10. YiVqai/Enala (whose body is all

wealth).

11. Yrqoi.r-qalas ( from whom presents are

expected).

12. LK'lak'inIs (rising too high).

13. MiVXmawi8a([amr' (always giving

blankets away while walking).

22. Sc'saxolas.

23. Hil'inisKlai, (dance of re<reiving jues-

ciits).

24. Ts'n^ialai. (dance of throwing away

property).

25. T8'o'y.*t8'at"'8aqann'.

26. i.iVbidO.

27. Xo'samda'as.

28. Sr'witV' (to whom people paddle).

29. Mo'naknla (loaded canoe moving).

30. WiVlas (the great one).

31. Qoayi nitsV' (the great whale).

32. Hc'nak'alaso (envied).

33. Hfi'yugwls.

34. Tsa'xtsaXualls.

35. QVi'mk'Kuis (too rich).

36. G-'c'g-'K8i.Kn.

37. oayusdcs.

38. G'csoyakalls.

39. Ya'qoLas (giving wealth).

40. Owogwcla.

41. Mop'Knqam (lour fathom face).

42. WilLillas (around whom peo])le iissem-

ble).

LKLKlJAM.

14. Lalbax'salag'ilis.

15. Amfi'Xnlai. (potlatch dauce).

16. Ma'Xuagilis.

17. i.fisuti'walis.

18. Nc'uaguasEmr-.

19. X-a'x-alquts'a.

20. i.'a'qr)at8r'andG-i'g'idr"(greatcopper).

21. La'kanxndc.

22. f^ddalag'ills.

23. G-i'qamA (chief).

24. La'g'us.

25. i.a'lbax'salag'ilis.

26. Ba's-laL.

27. YiVqaL'Enala (whose body is all

wealth).

28. G'c'xk'in (too great a chief).

29. Po'tLidc (satiating).

30. AwiVlask'culs (getting to great).

These names are acquired by different individuals, but they are not
necessarily retained through life, as with a new marriage a new name
may be obtained from the new wife's father. The series is not beyond
all doubt, since in many instances the Indians are not now-a-days quite
certain as to the order of names. This is due to the fact that there
are not enough individuals in the tribes to occupy all these places.

THE KWAKIUTL INHIANS.

341

I'opper).

Ih iill

JUt).

iire not
V name
eyond
s quite
there

III. Thk Votlatoh.

Before proceeding any ftirther it will be necessary to describe the
method of acquiring rank. This is done by means of the potlatch, or
the distribution of property. This custom has been described often,
but it has been thoroughly misunderstood by most observers. The
underlying principle is that of the interest-bearing investment of
property.

The child when born is given the name of the place where it is born.
This name (g-i'nLaxLf') it keeps until about a year old. Then his father,
mother, or son)e other relative, gives a paddle or a mat to each member
of the clan and the child receives his second name (na'map'axLeya).
When the boy is about 10 or 12 years old, he obtains his third name
(ifomiatsExLil'ye). In order to obtain it, he must distribute a number
of small presents, such as shirts or single blankets, among his own
clan or tribe. When the youth thus starts out in life, he is liberally
assisted by his elders, particularly by the nobility of the tribe.

I must say hero that the unit of value is the single blanket, now-a-
days a cheap white woolen blanket, which is valued at .W cents. The
double blanket is valued at three single blankets. These blatikets form
the means of exchange of the Indians, and everything is paid for in
blankets or in objects the value of which is measured by blankets.
When a native has to i)ay debts and has not a sufiicient number of
blankets, he borrows them from his friends and has to pay the following
rates of interest:

For a period of a few months, for i* borrowed blankets 0 must be
returned (L^'k-o) ; for a period of six months, for 5 borrowed blankets 7
must be returned (mri"Laxsa Lr-'k-Oyo) ; for a period of twelve months or
longer, for 5 borrowed blankets 10 must be returned (de'ida or g-e'La).

When a person has a ])oor credit, he may i)awn his name for a year.
Then the name must not be used during that period, and for 30 blank ;ts
which he has borrowed he must pay 100 in order to redeem his name.
This is called q'fi'q'oaxo (selling a slave).

The rate of interest of the Lf'/k-o varies somewhat around 2^ per
cent, according to the kindness of the loaner and the credit of the
borrower. For a very sliort t iie blankets may be leaned without
interest. This is designated by i-iie same term.

When the boy is about to take his third name, he will borrow
blankets from the other members of the tribe, who all assist him. He
must repay them after a year, or later, with 100 per cent interest. Thus
he may have gathered 100 blankets. In June, the time set for this act,
the boy will distribute these blankets among his own tribe, giving
proportionately to every member of the tribe, but a few more to the
chief. This is called Lfi'X'uit. When after this time any member of
the tribe distributes blankets, the boy receives treble the amount he
has given. The people make it a point to repay him inside of a month.

342

REPORT or NATIONAL MUSEl'M, \H9r,.

Thus he owns .100 blanketH, of wliich, however, he must repay 200 after
the hipse of a year. He loans the bhmkets out among his friends, and
thus at the close of the year he may possess al>out 400 bhinkets.

The next June he pays liis <lebtH ((joana') in a festival, at which all
the clans from whom he borrowed blankets are present. The festiv.al
is generally held on the street or on an open pla<'e near the village.
Up to this time he is not allowed to take part in feasts. But now ho

may distribute ])roperty in order to obtain
a i)otlatcli name (p'ri'taaxLiiyc). This is
also called La'X'uit.

At this tinu^ the father gives uj) his seat
(Lfi'Xoc) in favor of hisson. After the boy
has paid his debts, the chief calls all the
older members of the tribe to a council, in
which it is resolved that the boy is to re-
ceive his father's seat. The chief sends
his speaker to call the boy, and his clan go
out in company with the speaker. The
young man — for henceforth he will be
counted among the men — dresses Avith a
black headband and paints long vertical
stripes, one on each side of his face, run-
ning down from the outer corners of the
eyes. The stripes represent tears. He
gives a number of blankets to his friends,
who (iarry them into the house where the
council is being held. The speaker enters
first and announces his arrival. The
young man follows, and after him enter
his friends, carrying blankets. He re-
mains standing in front of the fire, and
the chief annour.ces to him that he is to
take his father's seat. Then the boy dis-
tributes his blankets among the other clans
and sells some for food, with which a feast
is prepared. His father gives up his seat
and takes his jdace among the old men
(Xn'matsciL). The blankets given away j
at this feast are repaid with 100 per cent interest. In this manner the
young man continues to loan and to distribute blankets, and thus is able,
with due circumsi)ectiou and foresight, to amass a fortune. Sometimes
it happens that the successor to a man's name (Lawu'lqame) already has
a name of his own. In all such cases (also when the name is acquired
by inheritance) the successor gives up his name and his i)roperty to his
own successor.

Possession of wealth is considered honorable, and it is the endeavor
of each Indian to accjuire a fortune. But it is not as miich the posses-

Via. 2.

COPPEIl ri.ATK.

Desitiii in black, »lio\viiii{iiHpa-m<)iiHler
with bear's liond niicT loicleys anil
body of a killi'r whale, which is indi-
cated by two i;iu» between the tore-
legs of the bear.

Scale ,',.

IV A, \n. '.♦>"*, Kitynl Kthnograpliii'al Mtiseuni,
Berlin.

THE KWAKIUTL INDIANS.

343

iavor

sion of wealth as tho ability to give great festivals wliieh makes wealth/
a desirable object to the Indian. As the boy ac(|uires his second '
iiauic and man's estate by means of a distribution of property, which
in course of time will revert to )iim with interest, the man's name
ac(|uires greater weight in the councils of the tribe and greater renown
among tlj whole peoide, as he is able to distribute more and more
property at each subse«|uent festival. Tlierefore boys and men are
vying with each other in the arrangement of great distributions of
property. Boys of different clans are pitted against each other by
their elders, and each is exhorted to do his utmost to outdo his rival.
And as the boys strive against each otlier,
so do the chiefs and the whole clans, and
the one object of the Indian is to outdo
his rival. Formerly feats of bravery
counted as well as distributions of prop-
erty, but nowadays, as the Indians say,
"rivals fight with proi)erty only." The:
clans are thus perpetually pitted against
each other according to their rauk. The
Kwakiutl tribes are counted as the high
est in the order given in the above list.
In intertribal rivalry they do not strive
against each other, but the

(lUc'tKla iij;ain8t the Ma'iiialrleqala.
(/O'liioyur" aj^iiiiist tlui Qo^'xaot'onox.
Q'o'iiik'rifm aji;aiii8t tlio Ni:'imiic or i.aO'koatx.
Wa'las Kwakiutl against the i.au'itsiaor Ts'a'inas.

I referred several times to the distribu-
tion of blankets. The recipient in such a
distribution is not at liberty to refuse the
gift, although a-icording to what 1 have
said it is nothing but an interest- bearing
loan that must be refunded at some future
time with J (X) i)er cent interest. This fes
tival is called p'a'sa, literally, flattening
something (for instance, a basket). Tliis

means that by the amount of property given the name of th'- rival is
flattened.

There is still another method of rising in tlie social scale, namely, by
showing one's self superior to the rival. This may be done by inviting
the rival and his clan or tribe fo a festival and giving him a consider-
able number of blankets. He is compelled to accept these, but is not
allowed to do so until after he has placed an ecjual number of blankets
on top of the pile offered to him. Tliis is called dapKiitg-ala and the
blankets idaced on top of the first pile are called da'pEno. Then he
receives the whole ])ile and becomes debtor to that amount, i. e., he
must repay the gift with 100 per cent interest.

Fig. 3.

I lil'PKlt I'l.ATE.

Tilt; paintint; on this plate lopreHents
t lie hawk. Till- iippcr face mIiows the
liawk's licad, and tho lower faro itn
liod.v. Till' thrtM^ liiie.-f on each wide of
Ihe body arc probably tho talons.

Till. N... ■JliTTs, I-. S. \. M.

344

REPORT OF NATIONAL MUSEUM, 18!>5.

A siiuilur proceeding takes place wbuu a canou is given to a rival.
The latter, wlien tlie gift is ottered to liim, must put bluiiliets to tlie
amount of half the value of the canoe on to it. This is called da'g-ot,
taking hold of the bow of the canoe. Tliese blankets are kept by the
iirst owner of the canoe. Later on, tlie recipient of tlie canoe must
return another (;anoe, together with an adequate nuntber of blankets, as
an "anchor line" for the canoe. This giving of a canoe is called sfi'k-a.

Still more complicated is the purchase or the gift, however one
chooses to term it. of a "copper.'' All along the North Pacific Coast,
from Yakutat to Comox, curiously shaped cop|)er plat«s are in use,
which in olden times were made of native copper, which is found in
Alaska and probably also on Nass Kiver, but which nowadays are
worked out of imported copper. The typical shape of these copper
plates may be seen in figs, l' and .'5 and Plate 4. The j shaped part
(qa'lii's), which forms two ridges, it; hammered. The top is called "the
face" (o'nuxi.Eine), the lower part tlie hind end (o'nutsBxste). The
front of the coi)per is covered wich black lead, in which a face, repre-
senting the crest animal of the owner, is graven. These coppers have
the same function wliich bank notes of high denomiimtions have with
us. The actual value of the piece of copi)er is small, but it is made to
represent a large number of blankets and can always be sold for
blankets. The value is not arbitrarily set, but depends upon the
amount of property given away in the festival at which the copper is
sold. On the whole, tlio oftener a copper is sold the higher its value,
as every new buyer tries to invest more blankets in it. Therefore the
purchase of a 'topper also brings distinction, because it proves that the
buyer is able to bring together a vast amount of property.

Each copper has a name of its ownV and from the following list of
coppers, which were in Fort Itupert in 1893, the values attached to some
of them may be seen :

Mfi'xts'olEm {— (ill other coppers are ashameil (o look at it), 7,50(t blankets."

L'u'xolamaH (= steel-head salmon, i. c, it fjlides ont of one's hands like a salmon),
6,000 blankets.

Lo'pr'i.ilii (= making? the honst- empty of blankets), 5,000 blankets.

DK'nt'alayo (=:abont whoso possession all are (piarrelinj.;).

Man'ak''a (=8ea lion).

Qau'lo'ma (—beaver face).

Lo'ita (=:lookinj; bolow; namely, in order to find blankets with which to bny it).

Nu'8o( = moon; its engraving represents tlie half moon, in which a man is sitting).

G'a'waqa (^^a spirit. Hr^'iltsmi dialect, corresponding to the Kwakiutl Ts'o'miqoa.
See p. 372).

NE'lqEmala (=^ day face),

NE'nqKmala (=bear face).

K-'a'na (i=(Tow; He'iltsnci dialect).

Qoayl'ra (:= whale).

Ma'x'enAx (;=killer whale).

Qoayl'mk'in ( = too great a whale).

Wi'na (r=war, against the blankets of the purchaser).

'This copper has two crosspieces.

n to a rival,
iikot.s to the
Ih'd dil'tj'ot,
kept by the
canoe niiist
hhuikots, as
ailed Hfi'k-a.
owever oue
icific Coast,
are in use,
is found in
wadays are
leso copper
ill aped part
called "the
xstT'). The
face, repre-
)pp«'r8 have
} have with
"j is made to
je sold for
i upon the
e copper is
jr its value,
erefore the
es that the

dnjif list of
led to some

mkets.'

:e a salnioii),

Report of U. S Nitional Mutaum, 1895 -Bnas

Plate 4.

:b to buy it).
m is sitting).
1 Ts'o'iKiqoa.

Copper Plate with Design representing the Hawk.

The design is etched ami iliirk poi'tioiis uri' paiiitiMl lilaek. Only tlie head and the feet of tlie
hinl are slmwn. The latter are laid under the heak.

^{'■. Aiijerieaii Museiini iil' Natural History. New York.

/ J

Report of U. S. National Museum, 1895. — Boas

Plate 5.

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THE KWAKIUTL INDIANS.

345

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The ijiirchiisc of a liif^li-priced c()pi)er is an elaborate ceicinouy. which
must be described in (U>tail. The trade is discussed and iirransed long
bel'orehaiid. When the; buyer is ready, he gives to the owner of tiie
coijper bhmkets about one-sixth of the total value oltlie copper. This
is (!alie(l "making a pillow"' for the copper ((|e'nuliLa) ; or "making
a feather bed" (ta'hioa) or "the harpoon line at which game is hang-
ing" (do'xsEmt), meaning that in the same nninner the copi)er is
attached to the long line of blankets; or ''taken in the hand, in order
to lift tlie cop])er"' (da'g-ilelEm). The owner of the copper loans these
blankets out, and when he has called them in again, he repays the total
amount received, with 100 per cent interest, to the ptirchaser. On the
following day the tribes assemble for the sale of the cojiper. The pre-
scribed proceeding is as follows: The buyer olfers first the lowest
pri<!es at which tlic copper was sold. The owner declares that he is ,
satisfied, but his friends demand by degrees higher and higher ](rices,
according to all the previous sales of the copper. This is called g-i'na.
Finally, the amount offere*! is deemed satisfactcny. Then the owner
asks for boxes to carry away th«. blankets. These are counted five
pairs a box, and are also paid in blankets or other objects. After
these have been paid, the owner of the copper calls his friends — mem-
bers of his own tribe — to rise, an<l asks for a belt, which he values at
.several hundred blankets. While these are being brought, he and his
tribe generally repair to their house, where they paint their laces and
dress in new blankets. When they have finished, drums are beaten in
the house, they all shout " hi ! " and go out again, the speaker of the seller
tirst. As soon as the latter has left the house he turns and calls his
chief to conui down who goes bactk to where he sale is going on, fol-
lowed by his tribe. They all stand in a row and the buyer pats down
the blankets which were demanded as a belt, "to adorn the owner of the
copper."' This whole purchase is called "putting the copper under the
name of tlie buyer"" (La'sa).

In this proceeding the blankets are placed in i)iles of moderate
height, one i)ile close to the other, so that they occupy a considerable
Jimount of s!)ai'e. Tii Fort Iiupert there are two high ])osts on tlie
beach bearing carved figures on top, between which the l»lankets are
th > ])iled (Plate .")). Tlu'y stand about 40 stejis apart.

.)u the following day all the blankets which have been paid for tlie
copper must be distributed by the owner among his own tribe, paying
to them his old debts flrst, and, if the amount is suflBcient, giving new
presents. This is called "doing a great thing"' (wa'lasila).

('opi)ers are always sold to rivals, and often a man will oiler his cop-
per for sale to the rival tribe, if it is not accepted, it is an acknowl-
edgment that nobody in the tribe has money enough to ])uy it, and
the name of flu> tribe or clan would consetiuently lose in weiglit.
Therefore, if a nnin is willing to accept the offer, all the memi>ers of
the tribe must assist him in this undertaking with loans of blankets.

') 7

346

REPORT OF NATIONAL MUSEUM, 1895.

Debts wiiicli are repaid in tlie wa'lasila were mostly contracted in this
manner.

In order to better illustrato this curious ])roceeding, 1 will describe
the sale of a copper which took idace in the winter of 1894-95.

First, a feast was celebrated, in whicli the Ma'malf'letpila offered the
copper Ma'xtsTilEm for sale to the Kwakiutl. iMa'Xua, chief of the
clan Maa'mtag-ila, invited all the tribes to his house. Tiien he si>oke:

"Come, tribe, to my house. This is the house of the first Ma'Xua
at (i-agaxsdals.

"This is the feast house of Ma'Xua here.

"This is tiie house to which IMa'Xua invited at lOg-isbalis.

"This is the house to which Ma'Xua invited at Qalo'gwis.

"This is the feast house of Ma'Xua at G*a'qis.

"This is tlie house to which my father invited at Tsa'xis.

"1 take the place of my father now.

"T invited you. tribes, that you should (!ome and see my house here.

"I am proud to si)eak of my ancestor, the chief who in the begiuuing
of the world had tlu; imme Ma'Xua.''

Then Ma'Xua turned to his own tribe and said: " Yes, K*'esdyag*ilis.
Yes, Ma'Xuag'ila. Let me speak of my ways, Wa, wa! thus 1 speak,
my tribe." Then lie turned again to the other tribes and told them
to sing, saying, "Go on, tell the whole world, tribes! go on and sing;
this was given to our ancestois in tlie beginning of tlie world by
KuckuaxiToc.'"

Now INIa'Xua stopped speaking, and (t)oayr»'Llts, chief of the Ma'mal-
elecjala of the clan Wa'las, spoke : "Yes, Chief! it is true Avhatyou said.
I thank y(m tor your woi'ds. Chief! Our ways are not new ways. They
were made by our chief (the deity) and marked out tor us when he made
our ancestors men. We try to imitate what our ancestors were told to
do by the creator. Keep in your old ways. Kwakiutl; keej) in the ways
of your grandfatheis. who laid down the custom for you." Then
he turned to his own tribe and said: "That is what 1 say, Wa'k*as.
That is what 1 say, NEg-c'. The word of the chief shall not hurt
me." Now he took the copper (Plate (J) and said: "Now sing my
song!" His tribe sang, and after they had tinished (i)oayo'Lla8 8i)oke
again: "Yes, my tribe! I can not help how I feel; I have nothing
against the way, Kwakiutl, in whi(!h you treat me and my tribe. Now
1 will promise blankets to you, Kwakiutl, blankets to you, (iue'tEla,
blankets to y<m, (^)V)'nn'>yue, blankets to you, Q'o'mk'fitis, blankets to
y(m, AYalas Kwakiutl: this copper behmgs to Ts'a'xts'agits'Eiii(|a, the
son of Wrdas Ni:mo'gwis. Now take; cai'e, great tril>e! Tliis great
coi)per has a high price; its naniv' is Ma'xts'oliom {t\w. one of whom all
are ashamed). Now I am going to lay it down before you, Kwakiutl.
Do not k't nic carry it myself, Lfi'bid ! Take it to the chiefs."

'F. UoiiB, "iHtliaiiisclie Sagtai von iler Noril-I'iiciliscluMi KiiMto Aiuerikas," IJerlin,
1805, pago 208.

ted in thi^

■Report of U. S. National Museum, 1895.- Boas.

Plate 6.

ill describe
-95,

ottered the
liief of the
I he spoke:
St Ma'Xiui

louse here,
begiuuiiig;

'soysig'ilis.

s 1 speak,

told them

iind siny;

world by

e Ma'nial
tyou said,
ys. They
II he made
're told to
I the ways
I." Then

Wa'k-as.

not hurt
■ sinu i"y
liis sjmke
'. nothing
be. Now
(ine'tEla,
luikets to
iiiKia, the
liis great
whom all

wakintl.

Chief holding his Copper.

8," ISerlin,

'!!

THE KWAKIUTL INDIANS.

347

Then La'bid arose and spoke: ''Say Miis ajjain, my chief! Novr look
out, chiefs of the Kwakiixtl, this is Sc'xitj'-ila Ma'xts'olEm.' This I will
bring to you."

Then he stepped toward the Kwakiutl, and put the copper on the floor
where they were sitting. Now < )waxri'lag-ilis arose, took the copper, and
spoke: "Thank you. Willas NEuio'gwis. Come now, salmon, for which
our forefathers have been watching. This is Ma'xts'olEm. f will buy
this Ma'xtsTdEm. Now pay me, Kwakiutl, what I loaned to you, that
I may buy it (juickly, in order to keep our name as high as it is now.
Don't let us be afraid of the price of Ma'xts'olEm, my tribe, wa, wa!
Now put down the dishes, that our tribe may eat."

Owaxa'lag'ibs sat down, the y(mng man distributed the dishes, and
all the tribes ate. Now Ma'Xua stepi)ed up again and spoke kindly to
the eating people, "do on," he said, "eat, Walas NEmo'gwis; eat,
He'Lamas; eat, NEg-c'; eat you, Ma'malcleqala; eat, La'qdLas; eat,
G*'otr', you NE'm(iic; eat, Sf-'wit'c; eat, R'wanuX; eat you, Lau'itsis;
eat,Wa'k*as: eat, Pd'tLidc, you, Ma't'ili)e; eat,Writ8'f'; eat. He' was, you
T'Ena'xtax. Eat, all you tribes. Now it is done. I have already told
you of my grandfather. This food here is the good will of our fore
father. It is all given away. Now, look out, Kwakiutl! our chief
here is going to buy this copper, and let us helj) him, wa, wa!" Then
spoke HiVraEsk'inis and said : " Your words are true. Chief! how true are
your words. I know how to buy coi)pers; I always pay high i)rices for
coppers. Now take care, Kwakiutl, my tribe, else you will be laughed
.at. Thus [ say, O'ts'cstalis; thus I say, Wa'uuk"; thus I say, young
chiefsof the Kwakiutl; thus 1 say, Tsd'palis; thus I say, O'gwila; thus
I say,0'mx''it,youngchiefsof thei^'d'moyur'; thus I say, (^or'nii'dastsT;
thus I say, Ycqawit, chiefs of the Q'd'mk-utis; thus 1 say, Qoayd'Llas;
thus I say, Wa'kldis, young chiefs of the Walas Kwakiutl. This is
my spee(!h for our children, Ma'Xuag'ila, that they may take care,
wa, wa!" Then (Qoayd'Llas stood up again and said: "Thank you;
did you hear, Labidf Ho, ho, ho, ho, ud, ud, ud. [The "ho" means the
lifting of the heavy copper from the ground; the "ud" is the cry of tlie
Ts'd'ndqoa.]'' Now let me invite tliem, Ma'malcleqala; I believe tliey
want to buy mycopper. Now I will invite tlioin." Tlien his tribe said:
"Do it, do it," and he continued : " Now, Cur'tKla, behold the dance of
La'qoagMlayukoa, the danghterof Walas NEmd'gwis. Now, (i'd'mdyue,
see the dance of AomdLa, the daughter of Wrdas NEmd'gwis. Now,
Q'd'mk-utis, see the dance of Ma'mx-oyiikoa, the daughter of Walas
NEmd'gwis. Now, Wrdas Kwa'kiutl, see the ;laucc of Ma'Xualag-ilis,
the son ot Wrdas NEmd'gwis. Thes<' are M.y words, wa, wa!'"

Then all the guests went out. Later on Owaxa'lag-ilis invited all
the Kwakiutl, Ma'maleleiiala, NE'infjic, Lau'itsis, T'Ena'xtax, and
Ma'tilpr*, because he intended to buy the copper Ma'xts'dlEui that

' The ono who uiiikeH thirsty aud of wlioiu all are ashamed.
«See page 372.

34S

REPORT OF NATIONAL MUSKUM, 189r..

morning on the beach. Then all the tribes assembled. Owaxfi'lag-ilis
stood on the beach and spoke. He said:

*'No\v, come, chiefs of all the tribes. Yes, you come, because we
want to do a great work. Now, I am going to buy the copper
]\Iri'xts'olEm,of Wnlas NEmo'gwis. Only don't ask too high a price
for it. And yon, young chiefs of the Kwakintl, take care and help me.
(io now and bring the blankets from my house.''

Then the young men went and piled up the blankets on the beach.
Mii'Xua and ( )'tsV'stalis counted them. One man of the Ma'malOleqala,
one of the Nimkish, one of the i.au'itsis, kept the tally.'

Mfi/Xua spoke: "It is my otiice to take care of the ])roperty of our
chief. It was the olhce of my forefathers. Now 1 will begin.'' Then
he counted one i)air, two pairs, three pairs, four pairs, Hve i)airs, six pairs,
seven ]»airs, eight pairs, nine ])airs, ten pairs. As soon as ten pairs
were counted, he said aloud, "ten pairs,'' and the counters repeated,
"twenty blankets," and put two stones aside. When INIa'Xua had
counted another ten i)airs, the counters said, "forty blankets," and put
two more stones aside. They continued to put aside two stones for
each ten ])airs of blankets ( I'lates 7 and 8). Two men kept on piling up
the blankets, and when they had jnled up 1,000 blankets, Mn'Xua said
aloud, "One thousand blankets." The blankets wore piled up along-
side of a carved beam standing on the beach (Plate o). When the pile
was high emmgli, a new one was begun right next to the first pile.

'then Owaxil'lag-ilis arose and spoke: "Tribes, I buy the (iopper
INIii'xts'olEm with these 1,000 blankets. I shall not give any more
unless the chiefs of all the tribes should ask for more, wa! That is
my speech, chiefs of the Ivwakiutl." Now lie sat down and AVrdas
NKuio'gwis arose. He said : " Ya, ( )waxri'lagMlis I are your words true ?
Did you say it was enough?"' Then he turned to his tribe and said,
" Ya, ( )lsl'wit ! Now rise, chief, and speak for me. That is what I say,
LiVbide."

Then Olsl'wit arose (see Plates 0 and 10) and said: "Are those your
words, Kwakintl ? Did you say this was all that you were going to give
for the copper ? Are there 1,000 blankets ? " The counters replied, " Yes,
there are 1,000 blankets." Olsi'wit continued: "Thank you, Owaxa'-
lagilis. Chief. Do you think you have finished? Now take care,
Kwakintl ! You, Chief, give twenty times ten pairs more, so that there
Avill be 200 UKU'e." Then he turned to his tribe and said, "Chiefs of the
IMii'malt'lecpila ! Now, I have siiid my words. Chief VVfdas NEmo'gwis."

Tiien Owaxa'lag'ilis arose and said: "Your s])eech, Olsl'wit, is good.
It pleases my heart." And he said to the young men: "Go and bring
200 hliinkets i'roni my ho use." They went at once and brought those
bliuiket s.

Then Ma'Xna ai'ose and counted the blankets. He called out how

' I",viTV trilx' lias ii iiiuii to count Itlunkets. Tliis otiicc is not luTcclitury. When
coj)]ii'r.s iiro traded, the, son^ Hi:ik<>i'H count Itlankcts.

■s

Report of U. S. National Museum, 1895 - Boas

Plate 7.

[se your
to give

waxii'-

3 care,

it there

of the

b'g'wis.''

Is gooil,

ll bring

t those

|ut how

When

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Repoit of U. S. National Muieum, 1895.— Boan,

Plate 8.

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R*port of U. S. Nitionil Muieum, IB9S. Bou.

Plate 9.

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^mw^fc^wivjif* Mi^n

Report of U. S. National Mubeum, 1895.— Bcas.

Plate 10.

THE KWAKIUTL INDIANS.

349

many tliere were. IJe said: "There are 1,200 blankets in a pile here,
chiefs of all the tribes, wa, wa!''

Now OlsJ'wit arose and said: "Thank you, Kwakiutl. Verily, 1 got
all 1 asked for in my speech aiid we INhi'malr-leqala are pleased,
wa, wa ! "

Again Wrdas NEmo'gwis arose and spoke: "Thank yon, OwaxiV-
lag-ilis, thaidv you, Cliief. It will not be my desire if all the chiefs of
my tribe ask for more blaukets. I am satisfied.'' >fow he turned to
his tribe and said : " Xow we must speak, my tril)e. Arise, G-e'g-EsLEu.
S]»eak, Chief! Speak more strongly."

"Ji jn G-e'g-ESLEii arose and said: "How u'u-v it is, tribes! I tliank
you for your words, Owaxa'lag'ilis. Yes, Chiefs, that is our way, to
which you must conform. You were not provident when you resolved
to buy tliis great coi)per. My heart is well inclined toward you. Chief I
Y'ou have not finished; you will give more. The i»rice of the coi)per
nuist correspond to my greatness, and I ask forty times ten blankets,
that is 400 blaukets more, Chief. That is what 1 mean, forty. A\'a,
Chief. 1 shall not speak again if I get what I ask from you." Then he
turned to his own tribe. "Chief Walas NBmo'gwis, I have done wliat
you asked of me. You asked me to syeak strongly to that chief, wa, wa !"

Then Owaxa'lag-ilis arose and spoke, lie said: " Yes, Chief, your
speech was good. You have no pity. Have you tinished now asking
for more, if I am williug to give your chief 400 blankets more ? A nswer
me now!" isow G'e'g-ESLEu spoke: "I shall not try to si)eak again."
Owaxaiag-ilis sent two young men. They brought the blankets and
put them down. Again Ma'Xua took the blankets and spoke:

" Y'a, tribes ! Do you see now our way of buying ? The Kwakintl, my
tribe, are strong w^hen they buy coppers. They are not like you. You
always bring the canoes and the button blaukets riglifc away. Now
there are l,(iOO blankets in this pile that I carry here." He turned to
the Kwakiutl and said: "That is what I say, Chiefs of the Kwakiutl,
to those who do not know how to buy coppers. Now I begin again." I le
counted the blankets and went on in the same way as before. As soon
as ten pairs of blankets were counted, they said aloud, "ten pairs," and
the counters said aloud how many tens of blankets had been counted.
When he had counted all, Ma'Xua spoke: "VYa, wa! Now 1 say to
you, chiefs of all the tribes, it is really enough! I have pity upon my
chief. That is what I say, chiefs."

Then Owaxi'i'lag-ilis arose and spoke: " Wa, Ava! say it is enough,
Ma'niah'hMjala. Now you have, seen my name. This is my name; tliis
is the weight of my name. This mountain of blankets rises through
our heaven. My name is the Ufime of the Kwakiutl, and you can not <lo
as we do, tribes. When you do it, you ttnish Just as soon as you reach
the 1,000 blankets. Now, look out! later on I shall ask y(m to buy
from me. Tribes! I do not look ahead to the time when you will buy
from me. My(!hiefsl that is what 1 say, O'ts'estalis; that is what I

350

REPORT OF NATIONAL MUSEUM, 1895.

i V

say, Wa'kTclis; that is what I say, Ma'XuahigMlis; that is what 1 say,
Ma'Xiiayalisarar'. That is what I say for all of you from whom cop
pors may l)e bought, by the chiefs of these our rivals, the Ma'malcleciala,
Wa, wa!"

Then Walas NErao'gwis arose and spoke: ''Yes, Chief, your speech
is true, your word is true. Who is like you, Kwakiutl, who buy copi)ers
and who give away blankets. Long life to all of you, chiefs of the
Kwakiutl. I can not attain to your high name, great tribes." Then he
turned to hi^ tribe and said: "That is what 1 said, chiefs of the
Ma'nialOleiiala, that we may beat these Kwakiutl. They are like a
large mountain with a steep precipice. Now arise, Ya'ciaLEnlis, and
speak. Chief I Let me see you that 1 may look up to you. Chief ! Now
call your name, Ts'o'ndqoa, you. Chief, who knows how to buy that great
copper. You can not be equaled by anybody. You great mouutaiu
from which wealth is rolling down, wa, wa! That is what I say, my
tribe!"

Then Ya'qaLEnlis arose and uttered the cry of Ts'd'noqoa: "ho, ho,
ho, ho!" and he a<'ted as though he was lifting the heavy weight of the
copper from the giouud. "You all know, Kwakiutl, who I am. My
name is Yri'<iaLKnli8. The name began at the time when our world was
made. I am a descendant of the chiefs about whom we hear in the ear-
liest legends. Thelld'Xhoq cauu down toXo'xop'a,andtookott'his bird
mask and became a man. Then he took the name Ya'qaLEnlis. That
was my ancestor, the first of the Qoc'xsdt'f'uox. He married La'qoag'i-
layn([oa, the daughter of NValas XEmd'gwis, the first chief of the great
dau WcwamasqEm of the Ma nialcleijala. That is the reason why [
speak. I know how to buy great coppers. I bought this copper
Ma'xts'olEm for 4,000 blankets. What is it, Chief? What is it, Owa-
xalag'ilisjf (Jtmie! did you not give any thought to my copper here^
You always say that you are rich, Chief. Now give more, that it may-
be as great as 1 am. (iive only ten times 100 blankets more. Chief Owa-
xa'lag-ilis. It will not bo much, give 1,000 more for my sake, wa, wa.
This is what 1 say, Ha'wasalaL; that is wiiat 1 say, He'Xuayus; that
is what 1 say, ^Va\vilapalas^>; that is what 1 say for all of you, chiefs
of the Ma'inalcleciala, Wa, wa!"

Then Owaxa'lag-ilis arose and spoke: "Yes, yes, you are feared by
all, (Ireat Chief! Do not show mercy in your speech. Now 1 am going
to ask all of you, chiefs of the Ma'malclecjala, will you stop talking if I
give you these 1,000 blankets fn additictn to the 1,000 blankets on this
pile ? If you say it is not enough after 1 have added tiie 1,000 blankets,
then 1 will not force the purchase of the copper.

"Now answer me, Wfiias NEmn'gwis. 1 huve seen no one giving
1,000 blankets more. I should tell a lie if I should say 1 had ever seea
it done, as you demand, wa! That is what 1 say, chiefs of all the
Kwakiutl."

Now Wfilas NEmd'gwis arose and spoke : " Cliiefs, it is not my desire;
it is the desire of all those chiefs who asked for more; 1 have enough.

THE KWAKIUTL INDIANS.

351

[IVlllg

seen
1 the

esiie;
ough.

Bring now the 1,000 blankets for wbieU Chief Yri'qiiLEulis asked, wa,
va! That is what I say, Ma'niah"'le<iiila, wa!"

Now Owaxri/la«"ilis sent the young men to bring these 1,000 bhinkets.
Tliey brought tliein and Mfi'Xua arose. He counted the blankets and
called out every ten pairs. Then he made a speech: "Ya! tribes,
have all the blankets here been counted ? " The people'replied, " Yes,
yes. Do not nniintain. Chief, tliat we lost run of the number of blan-
kets." Then Ma'Xua continued: "There are li,000 blankets. I am a
Maa'mtag-ila, whose strength a])pear8 when they buy coi)i)ers. Take
care, Chief Owaxri'lag-ills, else we shall be laughed at. Do not give in !
Do not weaken, else you will not get that copper."

Then ( )waxiVlag'ilis arose and spoke : " Your words are good, Ma'Xua-
It is good that you strengthen my heart. Now speak, Walas NEino'-
gwis! Speak, Chief, and tell me your wishes, else I shall be too much
troubled. Now say your price and I will take it. That is what I say,
Wa'kidis; that is what I say, Tsdpfi'lis, wa, wa!"

Owaxn'lag'ilis sat down, and the tribes were silent. Nobody spoke,
and Walas NEnio'gwIs lay down on his back, covering his face with
his blanket. For a long time nobody among all the men spoke. Then
Yeqok'uii'lag'ilis, the younger brother of Wrdas NEmo'gwis, arose and
said: "Chiefs of the Kwakuitl, i know what makes my brother here
sad. Try, chiefs, that your speech. may please the heart of my chief
here. That is what 1 say, chiefs of the Ma'malcleqala, Wa, wa ! "

Then Ha'mts'it arose and sjjoke: "'Kwakiutl, I am afraid of the way
in which my chief here is acting. He is making us asleep and all the
tribes are asleep. That is always the way of the great chief. Now,
Owaxa'lag'ilis, try to please him!"

Then Owaxil'lag-ilis arose and said: "Ha'mts'it! you said enough.
Too many are your words. Lot only him speak who knows how to buy
that copper, Walas NEmo'gwis ! Do not let these children speak. That
is what I say, Kwakiutl, Wa, wa! Now look about in my house, if you
find something to please the heart of this chief. Go! young men.''
They went, and soon thej came buck carrying blankets, which they
put down. Owaxa'lag-ilis arose at once and asked the young men
how many blankets they 'lad brought. They replied: "Six hundred
blankets." He continued: " Is it true what you said? Now, chiefs of
the Kwakiutl, I thank yon for your words. Ma'Xua! Chief! count
them ! " Ma'Xua arose and counted the blankets. Then he said : " Ya !
tribes, have you counted these blankets, also? There are now 3,200.
Look out! chiefs of the tribes! for I shall ask you to buy our coppers
also! That is what. I say, NKg-e'; that is what 1 say, R'wanuXts'e,
wa, wa! that is what I say, chiefs of the Kwakiutl, wa, wa!"

Now Walas NEmo'gwis arose and said: "Now take caie, Ma'n\ale-
letiala! Now, I take that price for our copper. Now give the boxes
into which we nniy put thcs blankets. \Ve need 50 boxes, and eacli
will be worth 5 pairs of blankets."

Then Owaxa'lag-ilis arose and spoke : " Thank you, Walas NEmo'gwis,

352

KEPORT OF NATIONAL MUSEUM, 1895.

i
■

for your speech. You say you take the price. Now go, chiefs of the
Kwiikiutl, iiiul bring tlio boxes! They will be 500 blankets' wortli, to
be paid in canoes." Then the young men went and brought short split
sticks. They brought 5 sticks. Ma'Xua took them and spoke: "Ya!
tribes! truly, you do not think that your words are hard against Owa-
xil 'lag'ilis ? Truly, you get easily Avhat you ask for, chiefs of the Ma'nui-
If'hMjala. This canoe counts for a box worth 150 blankets. This canoe
counts for a box worth 150 blankets. This canoe counts (or a box worth
100 blankets. This canoe counts for a box worth 00 blankets. This
canoe counts for a box worth 40 blankets, wa, wa! Enough, (ihiefs of
the ]\Ia'jnalcle(|ala. Now take pity on our chief here. That is what I
say, IC wakiutl." Then ( )waxri'lag-ilis arose and spoke : " Ya, son Wrdas
NEHio'gwis, I think your heart is pleased. Now there are 3,700 blan-
kets. There are 700 of the fourth thousand. Come, Walas NEmo'gwis,
aiul you, chiefs, arise, that T may adorn you."' Then AValas NEniO'gwis
arose and spoke: ^'Come, Ma'Xmawisaqamaye! Come, i.ri'bid! Come,
Kwa/x-ilauOkumf'! Come, Neuio kwag-ilis! Come, Ha'wasalaL! Come,
Xua'x'sistala ! Come,()lsIwit! Come, G'e'g-EsLEu ! Come,Ya'(]aLEnlis!
Come, Wa'k-asts'e! Come, Ila'misalaL! Come,Ts'rt'xts'ais! Let him
who brought our cojjper look at us ! Come, chiefs of the Ma'malr'kHjala."
Then all the thirteen chiefs stood in a row, and Wfdas NEmr gwis sjjoke :
"This, Jv\vakiutl,is the strength of the Ma'maleleqahi. These whom you
see here are your rivals. These are the ones who have the great coppers
which have names, and therefore it is hard work for you to rival them.
Look out I chiefs oi' the ]\la'maleleqala! in case they should biing us the
copper Mfi'xts'olKui. Avliich we now sold, that one of you may take it up
at once, or else Ave must be ashamed. That is what I say, chiefs of the
Ma'malrleqala, Wa, wa! Now go ou! (^hief Owaxa'iag'ilis!'' Tiien
Owaxii'lag-ilis arose and spoke: "Yes, Walas NEmo'gwis, and you
other good chiefs who are standing over there. Now, chiefs of the
Ivwaklutl, scurry about in my house for something with Avhich I may
adorn the chiefs." Then the young men went. Soon they came back,
carrying L'OO blankets and two split sticks, on which Ave straight lines
were marked with charcoal.

Then Ma'Xua arose, took the split sticks, and said: "Thank you,
chiefs of the Ma/maleleqala, for the Avay in Avhich you act. It must be
true that you are pleased with the way of our chief here. Now listen,
chiefs! Adoin yourselves with this canoe, Avhich is worth 50 blankets,
and with this cauoe, which is also worth 50 blankets, and Avith these
200 blankets here. Noav there are 4,000 blankets in all, Wa, Ava! Let
me say, it is done!"

Immediately Walas NEmo'gwis made a speech, and said: "I take
this price, tribes ! Thank you. Chief OAvaxa lag-ilis ; thank you, Chief;
thank you, IvAvakiutl."

Noav OAvaxfi'lag-ilis arose and spoke: " Ya, Wfdas NEmo'gwis. Have
you taken the price, Chief f" Wfdas NEmo'gwis replied : " 1 have taken

THE KWAKIUTL INDIANS.

353

' 1 take
I, Chief;

Have
f e takeu

the price." "Why, Walas NEino'gwia," said Owaxa'laff'ilis, " you take
the price too soon; you must think poorly of me, Chief! I am a
Kwakiutl; I am one of tliose from whom all your tribes all over the
world took their names. Now you give up before 1 linishod trading
with you, Ma'malrdeqala. You must always stand beneath us, wa, wa !
Now go, young men; call our chief here, that he niiiycome and see the
tribes. Bring L;l'(i()ag-ilak"." Then the young men went, and soon
they returned. The sister of Owaxa'lag'ilis followed them, carrying
200 blankets. Owaxfi'lag-ilis spoke: "Ya, tribes, come here! This is
La'qoag-ilak". That name comes from the oldest legends. Now, take
her clothes and you, IMa'Xua, give them away ! " Now Ma'Xua counted
the blankets. There were 200 blankets of the fifth thousand. There
wore 4,200. "Wa, wa! Chiefs of the Ma'maleleqala," said he. Then
Walas NEmo'gwis spoke: "Thank you, chiefs! Now, Ma'maleleqala,
we Avill divide tiie property tomorrow, wa, wa!"

It was described above how a boy is introduced into the distributi(ms
of property going on among the tribe. It remains to state how he
acquires his fust copper. When the young man has acquired a certain
number of blankets, one of his older friends invites him to take a share
in the purchase of one of the cheaper coppers, which may have a value
of, siiy, aOO blankets. The boy contributes 200 blankets as his share
and the other man jmrchases it, announcing the young man as his part-
ner in the transaction. The copper is delivered to the young man, who
becomes a debtor to his partner for the amount of blankets contributed
by the latter. He announces at once that he will sell the copi)er the
following year, but that he is Avilling to deliver the copper on the spot.
With these words ho lays it down before the tribe. One of the chiefs
of a rival tribe takes the copper and pays as a first installment 100
blankets. Then the boy i^romises a distribution of blankets (tsO'Xua)
for the following year and loans out the 100 blankets which he has
received. The next year he calls in his outstanding debts and invites all
the neighboring tribes to a feast, to which his own tribe contributes food
and fuel. In the course of the festival he pays the chief who took his
copper 200 blankets, being the value of the 100 blankets received the
previous year, together with 100 percent interest (seep. -'Ml). Then
the purchaser pays the sum of 750 blankets for the copper, incliuling
boxes and belt, as described above. Of this amount 700 are distributed
on the following day in the prescribed fashion among the neighboring
tribes. Now the young man proceeds to loan out his blankets until
Avithiu a few years he is able to repay the share of his partner who fust
helped liim to buy the copper. When the time has come fortius trans-
action, his i)artncr pays him double the amount of what he (the partner)
has contributed, and the young man returns to him double of this
amount.

The rivalry between chiefs and clans finds its strongest expression
in the destruction of property. A chief will burn blankets, a canoe, or
NAT MUS 95 23

354

REPORT or NATIONAL MUSEUM, 1895.

i=S

•M'

broiik ii copper, thus iudiciitinj;' liis (lisre}>av(l of tlio ainouiit ol" property
(k'stroyed iuul showiiij;" that Lis iujimI is stronger, liis power j^ieater,
than that of his rival. If the latter is not able, to destroy an equal
amount of projyerty without lutuih delay, his name is ''broken." He is
vamiuished by his rival and his influence with his tribe is lost, while
the name of the other chief gains correspondingly in rei;nwn.

Feasts may also be counted as destruction of property, because the
food given can not be returned except by giving another feast. The

most expensive sort of feast is the one at
which enormous quantities of fish oil (made
of the oulachon) are consumed and burnt,
the so-called ''grease feast." Therefore it
also raises the name of the person who can
alTord to give it, and the neglect to speedily
return it entails a severe loss of i)restige.
Still more feared is the breaking of a valu-
able copj)er. A chief may break his copper
and give the broken parts t»» his rivrd. If
the latter wants to keep his ]>restige, he
must break a qopper of ecpuil or higher
valnCj and then return both his own broken
copper and the fragments which he has
received to his rival. The latter may then
pay for the copper Avhich he has thus re-
ceived. The chief to whom the i'ragments
of the first copper are given may, however,
also break his copper and throw both into
the sea. The Indians consider that by this
act the attacked rival has shown himself
sui)erior to his aggressor, because the latter
may have expected to receive the broken
copper of his rival in return so that an
actual loss wcmld have been i)revented.

]u by far the greater number of cases
Avhere cop])ers are broken the copper is
preserved. The owner breaks or cuts off
one part after the other until finally only
the T-sha]M'(l ridge reniains. This is valued at two-thirds of tlie total
value of tlieco])per and is the last i>art to be given away. Tiieorder in
which the ]>arts of tlie copper are usually broken off is shown in the
ncconq)anying illustration (fig. 4). The rival to whom the piece that
has been broken off is given, breaks off" a similar ])iece, and returns both
to tiie owner. Thus a copper nuiy be broken ui> in <'ontests with
diffei'cnt livals. Finally, somebody suc(!eeds in buying uj) all the
broken I'ragnuMits, which are riveted together, and the co])j)er has
attained an increased value. Since the broken «'opi)er indicates the
fact that the owner has destroyed i)ro])erty, the Indians ])ride them-
selves upon their ])ossession (see Flares 11 ami 12).

ImU. 4.
roi'i'KR I'l.A'rK.
The order in '.vliich tlie scctioiiM arc
lin>krii nil' iiiiil thniwu iiwiiy is
iiidicatpd li\ llio lottcr.-i i(i~il).

>r property
vv fircater,
,' Jill e(|iial
n." lie is
lost, while
I.

t'canse tlie

•ast. Tlie

tlio one at

ioil (made

lud burnt,

lercfore it

u who can

o speedily

' ]>restiye,

of a valu-

liis coi)per

rival. If

estige, he

or higher

^n broken

h he has

may then

s thus re-

lagments

however,

l)()tli into

it by this

himself

the latter

e broken

that an

ited,

of cases

•oi»per is

futs off

illy only

le total

order in

n in the

I'ce that

lis both

sts with

all the

})er has

ites the

e thein-

Report n( U S.'Natiora! Muieurp, 1895. Bnai

Plate 11,

' t

■

^^,:4

^^^

BWp^

^&3I

•

=^ — „ — "" — -^. — .

Chief holding Broken Copper.

ri!

\ I

I !

Jteport of U S. National Museum, I89S.— Boas.

Plate 12.

Chieftainess holding Broken Copper.

THE KWAKIUTL INDIANS.

365

The rivalry bt'twc'en chiefs, when carried so far that copperH are
destroyed iiiid tluit grease feasts are given in order to de8tr<)y the
prestige of tlie rival, <»ften develop into open enmity. When a person
gives a i^rease feast, a great flre is lighte*! in the center of the house.
Tlie Hanu's leap up to the roof and the guests are almost scorched by
tiie heat. Still the etifjuette demands that they do not stir, else the
host's lire has con«iuered them. Kven .vhen the roof begins to burn
and the lire attacks the rafters, they niiist appear unconcerned. The
host ah)ne has the right to send a man up to the roof to put out tlie tire.
While the feast is in progress the host sings a scathing song ridiciding
his rival and ])raising his own clan, the feats of his forefathers and his
own. Then the grease is filled in large spoons and passed to the rival
chief first. If a i)erson thinks he has given a greater grease feast than
that offered by tlie liost, he refuses the spoon. Then he runs out of
the house (g'e'qEnix'it=chief rises against his face) to fetch his copper
"to squehrli with it the tire." The host proceeds at once to tie a cop-
per to each of his house posts. If he should not do so, the person who
refused the spoon would on returning strike the posts with the copper,
which is considered etpial to striking the chief's face (k'i'lxa). Then
the man who went to fetch his copper breaks it and gives it to tlie host.
This is called "squelching the host's fire." The host retaliates as
described above.

The following songs show the mauner in which rivals scathe each
other.

First NEqiViVKHk-Km (=ten fathom face) let his clan sing the follow-
ing song at a feast which lie gave: '

1. Our jjrcat famous cliitsC is known oven outside of our world, oh ! ho is the
highest chief of nil. [Then he sang:] The chiefs of all the tribes are my servants,
the chiefs of all the tribes are my Hpeakors. They are ])iece8 of copper which I have
broken.

[The people:] Do not let our chief rise too high. Do not let him destroy too
much i>roporty, else we nhiill be made like broken pieces of copper by the great
breaker of cojjpers, tho great splitter of coppers, the great chief who throws cop-
pers into the water, the great one who can not be surpassed by anybody, tho one
Hurnioiinting all the chiefs. Long ago you went and burnt all tlie tribes to ashes.
You went and defeated the <'hief of all the tribes; you made li's people run away
and look for their relatives whom you had slain. You went and tho fame of your
power was heard amoug the northern tribes. You went and gave blankets to every-
body, chief of all tribes.

2. Do not let us stand in front of him, of whom we are always hearing, even at
tho outermost limits of this world. Do not lot ns steal from our chief, tribes! else
he will become enraged and will tie our hands. He will hang us, the chief of the
tribes.

[Ne(|a'pi;uk*Em sings :] Do not mind my greatness. My tribe alone is as great
as four tribes. I am standing on our fortress; I am standing on top of the chiefs of
the tribes. 1 am Copper Face, fireat Mountain, Supporter, Obstacle; my tribes are
my servants. '. '

At another feast he let his i)eople sing:*

1. Do not look around, tribes! do not look around, else wo might see something
that will hnrt ns in the great house of this really great chief.

t !

' See Appendix, page C67.

'' See Appendix, page 668.

356

REPORT OF NATIONAL MUSEUM, 1895.

2. "Do not look arouud, tribes I do not look around, else we might see something
■foruiidtiblc in the gniat liouse of this really great chief. His house has the
Ts'o'noiioa.' Therefore ■we are benumbed and can not move. The house of our
double chiei",- of the really great chief, is taking our lives and our breath.''

3. "Do not make any noise, tril)es ! do not make any noise, else we shall precipi-
tate a landslide of wealth from our chief, the overhanging mountain."'

4. [Xeqfi'pEnk'Em sings :] "I am the one from whom comes down and front whom is
untied the red cedar bark ' i'or the chiefs of the tribes. Do not grumble, tribes! do
not gru.uble in the house of the great double (thief, Avho makes that all are afraid to
die at his hands, over whose bodj' is sjtriukled the blood of all those who tried to
eat in the house of the double chief,' of the really great chief. Only one tliiug
enrages me, when people eat slowly and a. little only of Ihe food given by the great
double chief."

While these sougs are merely a praise of the deeds of the s'nger, the
following reply by He'uak-alaso, the rival of ^^Eqri'i)Enk*Kai is bitter to
the e.xtreiiie. In it the singer ridicules him for not yet having returned
a grease feast.-'

1. I thought ^mother one was causing the smoky weather? I aia tlie only one on
earth — the only one in th(* world who makes thick smoke rise from the beginning
of the year to the end, for the 'uvit'd tribes."

2. What will my rival say .-.gain — ihi)<; 'spider woman;' what will he pretend to
do next ? The words of ;hat 'spider woman ' do not go a straight way. Will he not
brag that he is going to give away canoes, that he is going to break coppers, that
he is going to give a grease feast? Such will be the words of the 'spider woman,'
and therefore your face is dry .and moldy, you who are standing in front of the
stomachs of 'ae chiefs.

3. Nothing will satisfy you; but sometimes 1 treate<l you so roughly that you
begged for mercy. Do you know what you will bo like? You will be like an old
dog, and you will spread j'our legs before me when I get excited. Yon did so when I
broke th(^ great copjters ' ("loud' and 'Making Ashamed,' my great jiroperty and the
great coppers, 'Chief and 'Killer Whale," and the one namc^l • I'oiii t Island' and
'The Feared One' and 'Heavei.' This I throw into your face, you wliom I always
tried to vautiuish; whom I have ma created; who does not dare to stand erect when
I am eating; the chief whom eveu every weak man tries to vamjuisli.

4. Now my feas; ' Oo to him, the poor on«^ who wants to be led t'ic»iii the son of
the I'hief whose own name is ■ Full oT Smoke' and '(ireatest Smolfc' \('\ er mind:
give him i)lenty to eat, make him drink until he will be r[ualmish and vomits. My
feast steps over the fire right up to the chief,^

In order to make the ett'eet of the song still stronger, an etiigy of the
rival chiefis sometimes placed near the fire. He is lean, and is repre-
sented in an attitude as though begging tliat tln^ lire be not made any
hotter, as it is already scorching him (Plate 13).

Property may not only be destroyed for the ]mr])ose oi' damaginj. tlie

' A fabulous monster. See page 372.
■The war chief and jiotlalch chief.
'Tlio emblem of the winter ceremonial. See i>ag(> 435.
'This refers to the fact that ho killed a chief of the Awi'k-'cnox in a feast.
'^'See Appendix, page (>()!).
''Namely, by the fire of the grease feast.

'' The first grease feast went as far as the center of the house. As NEcpVpKuk'Km
(lid not return it, the second one steonod forward across the iire right up to him.

the

■a-

Plate 13.

Image representing the Rival Chief.
From A Hastinn. " Nnrtlnvfst (Vmsr of Aincricn."
OrJKiuul ill Hoyrtl Ktlinoniapliifiil Mu.st'iiiii, licrliii.

-f

I ■

Report of U. S. National Musc-um 1895. -Boas

Plate 14

ac
ui
a.
u.
O

o
z

H
Z

o
a.
tu
m

o
I

'. i

THE KWAKIUTL INDIANS.

357

prestige of tb«'- rival, but also for the sole puri)ose of jiiaiiiing distinc-
tion. This is (lone mainly at the time when houses are ]»uilt, when
totem poles are erected, or when a son has been initiated by the s]»irit
presiding over the secret soctiety of his dan, to which ccremoi'.y refer-
ence has ;')rcviously been made. It
seems that in olden times slaves were
sometimes killed an<l biiried under
the house jtosts or under (otem posts.
I-ater on, instead of being killed, they
were given away as presents. When-
ever this was done, the inverted figure
of a man, or an inveited head, was
placed on the pole. In other cases
coppers were buried under the posts,
or given away. This custom still con-
tinues, and in all such cases copi»ers
are shown on the post, often in such
a Wiiy that tln^y sire being held or
bitten by the totem
animals (I'late 14). At
the time of the initia-
tion (»f a member of
the clan slaves were
also killed or coppers
Avere destroyed, as
will be described in
greater detail later on.
The ])i'operiy thus
destroyed is called the
d'mayfi, the ]trice paid
for the house, the
post, or for the initi-
ation.

The distril)ution or
destruction of prop
erty is not always
made solely for the
purpose of gaining
l)restige lor one's self,
but it is Just as often
ma<le for the benefit (»f
the successor to the
name. In all such cases the latter stands during the festival next to the
host, or, as the Indian terms it. in front of him, and the chief states that
the property is distributed or destroyed for the one "standing in front of
|iim" (Lawu'hiame), which is tlierefore tlie term used for the chief'a
eldest son, or, in a more general sense, for the heir pre^'uml^tive.

I'OTI.ATIII MASK n|- Till; KUKWA'KrM.

Uiiulilc iiiiisU ciipiiMciir )iniii;;()i«niiMl iiinl cliiscd by niouiisiilNtiiiins.

('() Oil 1 1- 1- view, roprusi'iUinj; tin' mici'slcii in :iii iiiifjiv Mliilr of mi ml,
viiii(|iiisliiiin lii>i liv.ils. (//) 'i'lio in;isk ojicikmI i('|prps<'iitiii(; tla-
iinri'slrir iu ii iilenH.iiit stale 'il' niiinl. distrilmliti;; jiroiMTty.

IV A, N.i. I-.'4.1, I{..vnl Kll\iicicr.i|.lii. 111. MiH,i;in ll.rlin. CmI!.-,!,-.! ^ A. ,):i. nl.s.'n.

i ■

358

liEPORT OF NATIONAL MUSEUM, 1895.

At all these festivals masks are occasionally worn which rei)resent
the ancestor of the clan and refer to its lejuend. 1 will J4ive one exam-
ple: In the potlatch of the clan K"k\vri'kiini of the QVt'nioyue, a mask
representing one of the forefathers of the i)resent clan (not their first
ancestor), whose uanie was No'lis or Wa'tse appears, — a double mask,
surmounted by a bear (fig. a). The bear broke the dam which pre
vented the property of No'lis going up the river. The outer mask
shows No'lis in a state of rage vanciuishiug his rivals; the inner side
shows liim kindly disposed, distributing property in a friendly way.
His song is as follo'vvs: '

1. A bear is staiHtiuf- at the rivci' of the AVauderer who traveled all over the

worhl.

2. Wild is the bear at the river of the Wanderer who traveled all over the world.
8. A daugerous tish is going up the river. It will put a limit to the lives of the

])eople.

4. Ya! The si'siuL- is going up the river. It will jmt a liuiit to tli<- lives of the

people.

5. Great things are goitig up the river. It is going uj) the river the copjier of the

eldest brother of our tribes.

Another song used in these festivals is as follows: '

1. The heat of the rliief of the tribes will not hav(^ mercy upon the iieople.

2. The great lire of our (^hief iu which stones' are glowing will not lia\ <> mercy

upon the jieople.

3. You. Miy rival, will eat what is left over when 1 dance in my grease feast, when

I, the chief of the tril>es. perform the lire dance.

4. Too great is, what you are doing, our chief. Who e(|ual8 our chief I lie is giv-

ing feasts to the whole world.

5. Certainly he has inherited from his father that h(i never gives a small feast to

the lower chiefs, the chief of the tribes.

The clan Hafi'naLino have the tradition that tlieir ancestor used the

fabulous double-headed snake for his belt and bow. In their potlatches

the chief of the gens appears, therefore, dancing with a belt of this

de8crii)ti<)n and with a bow carved iu the shai)e of the double-headed

snake. Th«» bow is simjdy a long carved and painted stick to which a

string running tlirough a number of rings and connecting with tiie

horns and tongues of the snak.' is attached. When the string is pulled,

the horns tire erected and the tongues i>ulled out. When the string is

slackened, tin- horns drop <lown and the tongues .slide back again

(Plate ir>).

I\'. Mahuiacje.

Marriiigc among the Kwakiutl must be considered a i»urchase. which
*• is conducted on the same ]»iinciples as the purchase of a coi»])er. But
the object Ijought is not oidy the woman, but also the right of member-
ship in her dan for the future children of the couple. 1 ex])lained

' See Appends, page (570.

'' See i)age 'Ml.

•' Sec Ajipendix, page ()71 .

■•Stones heated in the fire for boiling the food to be used in tlio fi^ast.

Report of U S. National Museum, 189S.— Boat.

Plate 15.

Dance of the Chief of the Haa'nalino Clan.

-!' !■

THE KWAKIUTL INDIANS.

350

before that many privileges of the chin descend only through marriage
upon the .son-in-law of the iK)ssessor, who, however, does not use them
himself, but jicciuires them for the use of his suecessor. These privi-
leges are. of eourse, not given as a present to the son-in-law, but he ^
becomes entitled to them by paying a certain amount of proi)erty for "
his wife. The wife is given to him as a lirst installment of the return
payment. The (trest of the clan, its privileges, and a ((msiderable
amount of other j)roperty besides, are given later on, when the couple^
have children, and the rate of interest is the higher the greater the num-
ber of children. For one child, 200 per cent of interest is paid; lor
two or more children, 300 per ceut. After this payment the marriage
is annulled, because the wife's father has redeemed his daughter. If
she continues to stay with her husband, she does so of her own free
will (wulc'L, staying in the house for nothing). In order to avoid this
state of affairs, the husband often makes a new payment to his father-
in-law in order to have a claim to his wife.

The law of descent through marriage is so rigid that methods liave
developed to prevent the extinction of a name when its bearer has no •
daughter. In such a case a man who desires to acquire the use of the
crest and the other privileges connected with the name performs a
sham marriage with the son of the bearer of the name (Xue'sa; New-
ettee dialect: da'xsitsi:nt=taking hold of the foot). The ceremony is
performed in the same manner as a real marriage. In case the bearer
of the name has no children at all, a sham marriage with a part of his
body is performed, with his right or left side, a leg or an arm, and the
privileges are conveyed in the same manner as in the case of a real
marriage.

It is not necessary that the crest and privileges should be aci^uired
for the son of the person who married the girl, but they may be trans- >
ferred to his successor, whoever that may happen to be.

As the acquisition of the crest and privileges connected with it i|
play so important a part in the management of marriages, references
to the elan traditions and dramatic performances of portions of the
myth are of fre(|uent occurrence, as may be seen from the following
descrii)tioMs:

J will describe lirst tlie man iage of a Ma'maleleqala Chief.

XEmo'knlag'ilists'e called all the young men of all the tribes to
come to his house. After a second call all the young men came. Then
he arose and spoke: "Thank you, my brothers, for coming to my
house. You know what is in my mind — tliat I want to marry to day.
You know that I wanted you to come that I miglit ask my i)rotlieis to
invite all the i>eople. Xow dress yourselves; there is the paint and
the eagle down."

Th(> liiVg-us aiose and sjxjke: ■' Yes, XEmo'kulag-ilists'e, these are
your wends. 1 and my friends will go now to make war upon the daugh-
ters of all the chiefs all over the world. Now take care, my friends!

360

REPORT OK NATIONAL MUSEUM, 18!»5.

y>>ung c'tiiefs of nil the tribes; paint yourselves and put dowu on your
liciuls.'' Then t lie young men painttMl theniselves and put down ou
tlieir heads, and went out to the nortli end of tiie villajje. First they
went into the liouse of IIii'inasa(ia. As soon as tliey ha<l entered
they all said, "Listen!" and La'jcus spoke: -'Hear mo, tribes! go and
help to bring my bride into my liouse.'' Here he stopped, and one of
tlie men living in the house said: "We will do so/' Now tliey went
from house to houses and spoke in the sauie way. Then they all went
back into tlie liouse of >rBmo'kulag'ilistsV'. Tlu'ii they went at ouco
to call the tribes, and they all came. Now Wa las NEuio'gwis spoke:
"(5ouu», chiefs of all the tribes, to hear the words of our chief. We
will uudie war upon tlie tribes. Something great is in the door of the
liouse of our future wife. That is all." Then Walas NKino'gwis
counted the blankets and the counters kept tally. When 200 were
counted, he said: "We pay for our wife these 200 blankets here."
Tiien he counted 100 blankets more, and said : "With these 100 blan-
k(^ts we will lift her. We must lift a heavy weight for the son of
La'lawig-ila." All the men replied: "True, true are your words, chief."
Walas NEino'gwis counted 100 blankets more, aud said: "These are
intended for calling our wife. Wa, chiefs! there are 400 blankets here,
by means of which we are trying to get the daughter of Lil'lawig-ila."

Then Ile'Lamas arose and sjjoke: "Yes, sou, your speet^h is g(»od.
All our tribes heard what you said. Now take care, else a mistake
might be made. 'IMius 1 say, chiefs of all the tribes. Now arise,
T;iV(|r)Las, and you, Ma'Xmawisaqamae, aud you. Ya'ciaLEulis, and you,
Mii'Xuayalits'c; we want to go to war now. Now ask if it is all
right." They gave them each a single blanket to wear. Then these
four men arose aud went to the liouse of Lil'lawig-ila. They sat down
in the doorway, and 'la'tidLas spoke: "We come, chief, to ask you
about this nuirriage. Here are 400 blankets ready for you. Now we
are ready to take our wife. That is all."

Then spokt^ Lri'lawig-ila: "Call my future son-in-law, that he may
come for his wife; but let him stay on the beach. Vou all shall stay
there; only the blankets shall (?ome into my house." Then Yji'qaLEiilis
spoke: "Thank you. Chief, for your words. Now let us tell our chief."
Then they went to the house of NEino'kulag'ilists'e. They went in, aud
qa'qoLas tohl the answer of Lri'lawig-ila to the chiefs of all the tribes,
saying: "He told us to come soon to take our wife." Then all the
y<miig men took the blankets. They put them ou the shoulder of other
young men and all walked out. They put the blankets dowu on the
beach. Then lle'Lamas arose and spoke: "All the tribes came; I
came, Lfi'lawig-ila, to take from your arms your daughter to be my
wife. Now count the blankets which we brought."

Then Walas NEmd'gwis arose. He took the blankets and spoke:
"Y'^es, chiefs of all the tribes, I am not ashamed to tell about these
b'ankets. My grandfather was a rich man. Therefore I am not

[

]

THK KWAKIUTL INDIANS.

361

jisliained to speak." "True, true!" said all the men, "who would jjiiiu-
say it, Cliiefl"' Walas Js'KmO'gwis counted the blankets. When tlvu
pairs of blankets were eounted, he i)ut them on the shoulder of one of
the four men, who carried them into the house of La'lawijjMla. Thus
they did until 200 blankets were counted and carried into the house.
He said: ''With these blaidcets tliey are nuirried. Now we will try to
lift our wife from the tloor." lie took the blankets and said: "With
these we lift her from the tloor." He eounted apun live pairs, ])ut
them on the shoulder of one of the yonnj; nu^n, who carru'd them into
tiie house, until 100 were counted. Then Walas Niomo'ywis said:
"There are JOO, as we told you, chiefs! Now we will call our wife.''
He took a blanket and said: " We call her with these," and counted in
the same mannin- as before. When 100 blankets had been counted, he
said: "There are 100 blankets here." When the four men had carried
all into the house of La'lawij^-ila, he came out and said: "That is what
1 wished for. All the tribes came to marry my <laughter. Let my son-
in law hear it. He shall come into my house if his heart is strong
enough, wa wa!" As soon as his speech was linished, eight men
brought burning torches of cedarwood. Four stood on the right haiul
side of the door and four on the left baud side. They put the burning
ends of the torches close together, just wide enough apart for a mau to
pass through.

Now Ma'Xua arose. He was to pass through the lire. He ran up
to it, but as soon as he came near it, he became afraid and turned back.
Now he called NEnnl'kulag-ilists'e : " Hear it ! his heart nuist be strong
if he wants to accomplish what I attempted iu vain." NKuiokula-
g'ilists'e arose and said: " Yes, Ma'Xua, your word is true. Now look
out, chiefs! else we shall not get my wife and I shall be ashamed of it.
That is the legend which my father told nu^, how the daughter of
Nu'iiemasKcpl was married at |)a'jSaxs(lalis. A tire was at the door of
her house. Now arise, TiiVi.iliLa, take two pairs of blankets and give
them to him whose heart is strong, else our friends will try in vain to
get my wife." Then La'LiliLa arose, took the blankets and carried
them to Walas NKuio'gwis, who spoke: "Tribes! Let him whose heart
is strong go up to that house. These two i)airs of blankets are for him
who will go there." Then Ma'Xuag-ila the Koskimo arose and si)oke:
"1 am not frightened. I am LK'lpela. This name comes from theoldest
legend. He knew how to jump into the tire. Now 1 will go, you beat
the boards!" As soon as the men began to beat the boards he ran up
to the fire, and although the torches were close together, he ran through
them int(> the house. He was not hurt. When he got into the house,
NEuio'kulag-ilists'e said: "Ho, ho, ho, ho. He has succeeded! Thank
you, my tribe." As soon as MaXuag-ila had entered the house the tire
disappeared. La/Lawig-ila came out and spoke: "<"ome now and take
y(mr wife, son in-law!" They brought out blankets and T.fi'Lawig-ila
said: "Now I give you a small gift, sou-iu-law. Sell it for food. There

IMAGE EVALUATION
TEST TARGET (MT-3)

1.0

I.I

132

'■'' *- IIIIIM

i 142 ilO

1.8

1.25

U. 1.6

■a 6"

►

Hiotogmphic

Sciences

Corporation

23 WEST MAIN STREET

WEBSTER, N.Y. 14580

(716) 872-4503

'^^

E?/

rf'

362

RLPOKT OF NATIONAL MUSEUM, 1895.

are liOO blankets." Then Walas NKnio'gwis arose: "I>on*t sit down,
tribes. Let ii8 sing a song of joy! Take care, chiefs of the Ma'aiale-
]e<|ahi, we will make fun of the Kwakintl. .My chief has again given
blankets. The name of my tribe is Ma'maleleqala, who vanquish all.
I am feared by all the tribes. 1 can not be lifted. I know how to buy
great coppers. 1 make chiefs out of poor jnen. Whenever I give
away blankets, I do so in Tsa'xis on account of the legend of Ma'lele-
qala, who was first transformed into a man at this place."
Thus spoke Willas NEmo'gwis and all arose and sang:

1. The deer wutit ou tbo water, niiil trit^l to inako war on bin yoiiuger brother.

2. Kui-kiiaxii'or- gave up tbo cbaHu, trying to make war on bin yoiiugcr brother.

3. Only 1 do tliis way. Otily I am tbo great one who takes away the dangbter of

chiefH, the yonnger brother of Knr-knaxa'oo.

When they stopi)ed singing, NEmo'kulag'ilistsV" said, *'Ho, ho, ho,
ho," and he promised to give away blankets. He said: "These are
blankets for ycm, (Jue'tEla; blankets for you, (^'n'moyuf'; blankets for
you, Waias Kwakiutl; blankets for you, Q'o'mk'utis. They belong
to T[il'<ioaq5i, the daughter of IS^Emo'kulag'ilists'e," and he said, "Now
go to take my wife and the blankets."

Then the men went to the house of Laiawig'ila, and after a short
time they (uime back. Ts'a'ts'alkoalis, his daughter, was among them.
Then all the men went home, lie did not give away the blankets at
once. She we it to live with her husband.

Ilereis the le.scriptiou of another marriage : The successor of Ma'Xua,
chi- f of the (rua'tsT'Uox, was engaged to nnirry He'nEdemis, daughter
of Ya'qaLasame, chief of the Qo'-scifMnuX. Then Ma'Xua sent four
men — Kasa'lis, A'wite, XEme'malas, and Ya'Side — to ask if Ya'<iaLa-
same agreed to the marriage. As soon as the four men entered his
house, Kasa'lis spoke: " I come, chief! sent to you by the sou of Ma'Xua.
He has 400 l)lankets ready to be given to you to buy in nnirriage your
daughter, and also to take home your daughter, Ya'qaLasauir'. We
beg of y<m, O, Chief! to bend j'our heart to cmr wishes, for you have
nothing to complai!i of. We all are of one descent. We are sent by
your uncle, chief, and by your great-grandson, the successor to Ma'Xua.
Thus I say, NEinf-'malas, Nuw we have said our speech. A' witr-, Ya'gidr*.
Now, .X'witc, y(tu sjjeiik to our un<*le here." Then A'wite spoke: "Let
me speak next, Kasa'lis. I came, sent as a messenger by your uncle.
Let us try to get our relative. Now, Ya'Side, you speak next." Jle
said: "1 am the double-headed snake.' There is nothing in the world
that I am unable to obtain. Now move your tongue, and give us an
answer.''

Then Ya'qaLasamO spoke: "You have flnislied your speeches that
you were to deliver to me, chiefs of the (lua'ts'enox. Only let your
tribe take care, .V'wite. Now you nu«y have my daughter. Come here
to-morrow, but strengthen your hearts. Now go and tell Chief Ma'X ua

' Peo page H71.

THE KWAKIUTL INDIANS.

^63

that I will show my legend — the iiro in the house. ICyou do not run
away from the heat of my lire, you may have my dauj^hter. Now jjii,
masterhi !"

Then the four men left the house. They went and repented the
words of YaNiaLasamT' to iMa'Xiia, who prayed his tribe not to fear
the Are.

As soon as they had left, Ya'<iaLa8ann' earved a larjje mask repre-
senting the "Sea Hear," the mouth of which opened, and attached it
to a bearskin which his dancer was to wear. Then he took a basket
and went to the graveyard, where he took seven skulls and other bones,
which he carried home in his basket. Then he opened the mouth of the
bear mask and put the skulls and the other bones into it. Xext he
prepared the seats for Ma'Xua and his friends close to the tirephuie.
lie i>oured several bottles of grease into a wooden box and l)uilt up a
high pyre, on top of which he placed the box containing the grease.

O I the following day Ma'Xua called his tribe, and all prepare<l to go
to Ya'qaLasame's house. When they entered, Mil'Xini said : '• Now be
very careful, my tribe! Do not forget how kindly I feel toward all of
you. If ever you ask me to help you, I do not spurn you, but I feel
proud of your kind feeling toward me. Now chiefs! A'witc, and you,
NEmc'raillas, id y<m, Ya'jfidc, do for mo as I have <lone toward you.
I fear he will show his great lire, then let us take care, my tribe! The
llrst Gua'ts'euj^x were never afraid; they never lied from anything.
Therefore we, our present generaticm, must not fear anything, wa!"

Then Y'^a'Side spoke: "Let us stand by our chief, (Jna'ts'cnuxl Let
us stand by our chief ! The name Ma'Xua conies from the time long
before <mr grandfathers. Now our generation is living. Take care,
Ma'Xua, and you, my grandson, r)ri'ifaxidalaLe, Ibr tln^ jx^ople of our
tribe have seen your kind heart, wa!"

Then they loaded four canoes with (he l»lankets, for it is a hmg way
from the village of the (lua'ts'enox to that of the (^Vsip'nmX. They
paddled, and when tliey arrived at the village of th i Qo's«p"'muX,
A'wite arose in the canoe and said: "Now, show yourselves, (^o'scp-
muX ! 1 am of the (lua'ls'enoX tribe and come to get Hc'iiKdemis, the
daughter of your chief, Ya'qaLasame, as wile for my gramlson, i)ri'iiaxi-
dahiLc. Now, NEg^'tse and A'wite, count the blankets!" Now they
counted the blankets. As soon as there were live pairs of blankets,
A'wite said: "Ten I am paying for my wife," and when another live
pairs were counted, he said so again, and so on until all tlie l>lankets
were counted. Then Ya'ipiLasame went <tnt of the house and said:
"Come, (lua'ts'enox, come up from the beiich into my house." Then
they all went ashore and entered Ya'ipiLasame s house. When all were
in, (iottX'i'lats'e spoke: "Welcome, Gua'tsV'iiox ! Come, Ma'Xua ; (M>me,
Ya'Hide; come,NEnie'nn*ilas; come, A'wite; come, Ka'salis. Thank you
for coming, Chief L'E'nk-alas. Now take care, (lua'tsViiox, for here is
the (^V)'mO(|oa, a sea moustcr, who swallows everything, and there in

I !

d()4

HKPOKT OF NATIONAL MUSEUM, Ifellfi

tlio r«'ar of tlie lions« is lie wln» devoured everyone who tried to marry
the daughter of Ya'qaLasamr', and this fire has hurt everyone m'Iio
tried to iiiarry llr'nKdemis. Now, Cliief Va'tiaLasamf', light your lire
and let the iduef f^et our daughter here.''

Tlien Va'(|aLasanir' lit thu lire and all the Gua'tsV'iiox sat down
elose to it. Wiien the lire was burning, V'a'qaLasamr' spoke: "Now
take care, (lua'tsV-nox. for I intend to try you. You said you were not
afraid of TsV>'nrM|oa ? Now I will try all of you, chiefs of the (lua'tsV'nox.
On aeeount of this lire nobody «!an get my daughter."

When the grease began to burn, all theGua'tsVnox lay down on their
backs and their blankets were scorched. Now the lire died oul, an<l
then KasiVlis spoke: *'Ya, (^o'sqemuX ! This is my way. I am afraid
of nothing. Kven if you shoidd begin to murder us, I should not run
away. Now, (Jna'ts'enox, we have our wife. Mere, Chief Ya'qaLa-
sanu"'! Look atour blankets which we are giving you." Then Ya'(|aLa-
same spoke: '-Chiefs of the Gua'ts'f'nox, I have seen you are really a
savagii people, and everyone fears you. I am afraid of you, for you
are t\w first ones Miio have not run away from my lire. If you had
run away, you would not have obtained my daughter for your wife."
Then he shouted: '*Take her, (lua'tsV-nox! Now you. <levourer of all
tribes, step forward, that Ma'Xna and i)a'jfaxidalaLr' may see who has
eaten the suitors of my daughter. Now look, NEuuVmiilas; look,
A'wite; look, Yfi'Sitle; aiul you, KasaTis, and see the devoiirer of the
tribes." Then Ya'<iaLasamr' took a pole and poked the stomach of the
devourer of the tribes who had come forwjird. Then the mask vom-
ited the seven skulls and the other bones and Ya'<|aLasamr> continued:
"Now look at it, (lua'tsV'Uox. These are the bones of the suitors
who came to marry my daughter and who ran away from my lire. The
di'vourer of tribes ate them. That is what he vomited. Now come,
He'nEdemis, and go to ytmr husband!"

Then she came and went into the canoe of the (lua'ts'enox. They
all went into the canoe and returned home.

I will give still another example, namely, the marriage ceremony of
the L'a's(i'r'nox, which is founded on the following tradition : A chief of
the L'a'sqVnox speared a sea otter which palled his canoe out to sea.
He tried to cut the line, but it stuck to the canoe. Finally the moun-
tains of his country went out of sight. After a long time he saw a
black beach, and when he came near, he saw that it was the place where
all the coal of llres goes when it drifts down the northward <'urrent of
the sea. lie passed this place and came to the place where all the dry
saud is drifting to and fro. The sea otter continued to pull him on, and
he arriveil at the place where the down (of birds) is drifting on the
water. He passed those and came to the place where the toilet sticks'
are going. Finally he discovered a village on a beach. The sea otter
jumped ashore ami was transformed into a man, who entered the chiePs

■CodampHiita nsetl in pluce of toilet paper.

THE KWAKIUTL INDIANS.

365

house. Tlip diiors siH>aker invited the man to enter, and asked him
what he wanted. The person wlio sees peoples' tlionghts sat to the
right of the dwn- and said : " He conies to yet a magical treasure,'' Then
the chief of the sea otter, for it was he whose house he haul entered,
gave him a har|K)on and said : " Vou will be the chief of the world. Do
you want anything else?'' '♦ Yes,'' replied the man, '• I want to marry
your dau^'hter.*' She was sitting on a platform in the rear of tin; house.
He nmrried her, and the chief gave him four men to show him the way
home. The girl's names were Tsr''sa<[a (sea otter pup woman) and
(i-aiaxa-is (tirst to receive gifts). When they ai)proached tlie village of
theL'ji'sqV'nox, Tsr'siiqa commanded her husband to throw the man who
was sitting in the bow of the canoe into the water. He made him lay off
his mask and threw him into the water. His name was Xa'ya'la (S(mnd
of stones rolling on the beach). Then the sea began to roll in heavy
waves. The woman ordered him to throw the three other men into the
Avater. He did so, and they
were tranformed into three
islands, which i>rotect the
beach of the L'a'sq'cnox
village. Since that time the
l/a'sq'cnox use four masks
representing these men in
their marriages.

The bridegro<)nrs tribe go
in c'auoes to the girl's house.
When they arrive in fr(»nt of
her house, four old men who
wear the masks repi-esenting
the four men referred to step
ashore. They walk four steps
and then ]K>rform a dance.
They look at the girl's tribe
and iM>int toward the house as though directing their friends. Then
tiiey go back int<» the canoe and take tiioir masks off. Figure (i rep
resi'uts the mask of Xa'ya'lii. I liave not seen the three other masks
belonging to the ceremony. The broad band on top of the musk repre
sents the head ornament of cedar bark which Xa'ya'la is said to h;ive
worn. The four men receive in |>ayment of their dance a blanket eacn
from the bridegr<M»m.

At this place I can describe only a portion of the ceremonial pre
scribe<l for the return of the purchase money and the ilelivery of the
crest to the son in law, a^s it is in most <;ases performed as a part of the
winter ceremonial and must be treated in connection with the latter
subject. (See p. 4LM.) The return of the purchase money is called
qautc x-a. and the particular manner of return, which will be described
here, LEnE'mXs'a.

The people are all invited to assemble in the house of the wife's father.

Flu. n.

MAKIIIAOK MAHK OK THE 1,'A'Si/KNiVx.

Ilci^lit 14 ilirlicH.

IV A, No, Iml, Ki'jal Kl)iii<i|rn|'lii. :il Miiacuin, llrrllii. Cillrrlixl by A.

Jai oltM-ii.

liri

3(56

RKl'ORT OF NATIONAL Ml'SEUM, 1805.

VVlieii all the guests have assembled, tlie fatlioriii law of the youug man
enters, aecompaiiied by his clan. Four of them are carrying the mast
of a canoe, out; holding it at the top, another one at the butt, and two
at internuidiate points. They wall; to the right and stand on the righc-
hand side of the door on tlie front side of the house, facing the nnddle.'
Then the wile's I'utlier calls his son in law, who steps forward and stands
in the right-hand rear corner of the house. The other speaker tells
him that the mast represents li<l8 of boxes (g-i'sExstslla, see p. 4L'l) tied
together (LEiik"), and that they contain everything tluit he owes his
son-in law. The latter replies, asking if the coppers- house, its posts,
and his father-in-law's names are in it also. Even if the ohi man should
not have intended to give all of this, he must comply with this demand
and promise to give it all to his son-in-law. Next, the young man's wife
is sent by her father to fetch the copper. She returns, carrying it on
her back, and the ycning men of her clan bring in blankets. All of this
is given to the young nmn, who proceeds at once to sell the copper oft-
hand. This is called '^ holding the copper at its foreheiur' (dsl'gMue)*
In such a case less than one-half of the actual price is paid for the
cop])er. If it is worth 0,000 blankets, it will bring only 2,o00 blankets.
The buyer must pay the price on the spot, and the blankets which the
young man obtains in this numner are distributed by him right away.
Hy this distvibution he obtains the right to live in the house which his
father-in-law has given to him.

Although in most marriages the house and name of the bride's father
are promised to be transferred to the young man, this is not necessarily
the case. The dow( v agreed upon may consist oidy of coppers, <'anoes,
blankets, and the like.

I learned about a curious instance how a man punished his father-in-
law who had long delayed the return of the purchase-money and was
evidently evading the <luty of giving up his luime an<I homo to his son-
in-law. The latt«'r carved an imag«^ representing his wife and invited
all the i)eople to a feast. Then he put a stone ar<mnd the neck of the
image and threw it Into the sea. Thus he had destroyed the high rank
of his wife and indirectly that of his father in law.

V. The Ci.an LE(rEM)s.

It appears fi-om what has been said before that, in order to ftdly
nnderstand the various ceremonies, it is necessiuy to be familiar with
the clan legends. In the following chapter I will give a selection of
legends which will make clear their connection with the carvings used
by each clan and the ceremonials performed on various occasions.

It seems desirable to introduce at this place a fuller description of

'Tlie piMitioiiH in tlio Iiomho are ahvii.vN {{ivnii iiccording to the Iiulian method:
']'hu lire iuthu (Mitcr side (i.nHitk), the walls the hack Hide (u'ui). Thus ri^bt and left
arc always to he considored th<! corresponding sides of a person who is looking toward
the fire tVoni the front or rear of the house.

THE KWAKHJTL INDIANS.

307

tlu' i>Ijiii of the house than has heretofore been jfivcn. T\\v houses of
the Kwftkiutl form ii squaro, tlie sides of which are I'rom 40 to <M» feet
long. (Figs. 7 and 8.) The door (D) is vtenerally in the center «>f the
side nearest the sea, which forms tlie front of the house. The latti'r
has a gable roof, the ridge of which runs from the front to the rear.
The walls consist of boar<ls. which are fastened to a framework of pedes.
The sides of the door are formed by two posts (A ) from (i to 8 inches in
diameter and standing al)out 4 feet apart. Over the d<M>r they are con-

FlK. 7.

OROt'Sn I'l.AN OK KWAKIITI. liODSI.

nected by a crossbar (B). (Tig. 8.) Sometimes the framework of the
door is made of heavy planks. The framework of the house front con-
sists of two or three vertical poles (C), about .{ inches in diameter, on
each side of the door. They are from 8 to 10 feet apart. Their length
diminishes toward the sides of the house according to the inclination of
the roof. These poles are connected by long crossbars (K). whi»;h are
tied to their outer side with ropes of cedar bark at half the <listaiu!e
between the roof and the ground. The franu'work of the rear jiart is
siutilar to that of the front, but that of the sides is far stronger, as it

ITT

368

REPORT OF NATIONAL MUSEUM, 1895.

huH to HiipiNirt the roof. Two heavy postH (K), alM)ut 0 iiicIieH in diam-
eter, are erected. Tlieir headH are cut out and a beam of tlie same
liameter \n laid over them. At thejointn it is cut out so is to tit into
lAu) licsuls of tlie i)OHtH. On liotli sides of tlic door and m the corre-
H]»ondinj,' ]»art of the rear side, about li feet distant from ihe central
line of the house, the supjiorts (U) of tike roof are erected. These form
the principal part of the franunvork, and are tlie first to be made when
the house is built. They stand abovit .'J feet from the wall, inside the
house. These uprights are about 2 feet in diameter and are jjenerally
<!onne«'ted by a crosspiece ((1) of the same diameter. On each side of
the crosspiece rests a heavy beam (II), which runs from the front to the
rear of the house.

Ki-. 8.

KI.BVATION ANI> HKCI'IOK OP KWAKIUTI. HOCxB.

Sometimes these beams are supported by additional uprights (T'),
which stand near the center of the house. The rafters (li^ are laid
over these heavy timbers and the beams forming the toi>s of the sides.
They are about 8 inches in diameter. Light poles about 3 iiulies thick
are laid across the rafters. They rest against the vertiiral poles (C) in the
front and rear of the house. After the heavy framework which supports
the central part of the roof is erected, a bank about 3 feet in height is
raised all around the outlines of the house, its outer side coinciding
with the lines where the walls are to be erected. liong, heavy bocards
4 or 5 inches thick are implanted lengthwise along the front of tlie
house, their upper edges standing 2A or .'i feet abovi^ the ground. Tlien
the earth forming the bank is stamped against them, and thus a

THE KWAKIUTL INDIANS.

361)

platform is inadu riiiiiiiiig along tlie front of tli<> lionso. LatiT on this
IH continued all around the lious«>. Tliu framework of tiio front is tiie
uoxt to be ureitted. I'lie ]>o1(>h (C) stand in the dirt forming the plat-
form. The upper edjjes of the front boards which \v«'re implanted into
the );round are (grooved, and in this groove the boards forming; the
front wall stand. They are liel ov nailed to the crossbar ( K) and to tho
foremost rafter, whi(*h is connected with the framework of the front.
The next thin;; to be done is to make the rear wall and the sides. The
ffUMuer exactly corresponds to the front, the do«»r only b«'in;; waiitinpf.
The boards forming; the side walls are implanted in the p-ound, stand-
in^f vertically, their upper ends bein;; tied to the beam formini; the top
of the framework. The platform running; alon^ the inner sides of the
walls is tlnishctl by stamping tho earth against the side walls. The
roof consists of a peculiar kind of boards, which run from the gable to
the sides of the house. They lap on their edges like Chinese tiles.
This arrangement has the etiect that the rain runs from the roof with-
out jjenetrating into the house. The house front is generally linished
by cutting the boanls otl* along the roof and by finishing them oil' with
a molding. A Way logs are placed in front of the door, forndng steps
(T) that lead to the platform. Steps of the same kind lead from the
platform to the lloor of tho house. The board forming the inner side
of the platform slopes slightly inward. The Iwrnse has no smoke
escape, but several of the boards forming the roof can be pushed aside.
During tho night these o]>enings are closed, but in the morning one
board over every fireplace is ]iushed aside by means of a long pole.
As it is necessary to look after the roof from time to time, a stationary
ladder is leaned against the side of the house. It consists of one-half
of the trunk of a tree <u' of a heavy board, into the upper side of which
steps are cut.

The house is iidiabited by several families, each of whom has a lire-'
place of its own. The corners behmging to each family are divided off
from the main room by a rough framework of poles, the top of which
is used f r drying fisli or other sorts of food. On each side of tho fire
stands the immense settee (tig. 11), which is large enough for the whole
family. It has no feet, is about 7 feet long and 4 feet (b-ep, and its sides
slope slightly backwanl, so as to form a convenient support for the
back. Boards are laid along the base of the rear and front platform and
on the side of tho fire opposite tlie sette<^ The arrangement is some-
times made a little different, the settee }»eing wanting, or in some
instan(!es standing on tho reai- side. Olten long boards are phuH'd
e<lgewise near the fire, serving as a back support. They are supported
by plugs which are rammed into the floor and lean slightly backwaid,
thus forming a convenient back support. The bedrooms have the form
of small houses which are built on the platform running around the
lumse. Most of these bedrooms have gable roofs, and their fronts
are finislied off with moldings. The section c-d (fig. 8) explains the
NAT MUS !>5 L'4

;

!'!

5 .
It '.

_.-iJI
I H<: tf

• ■!

370

KKPOItr OF NATIONAL MU8KUM, 1R95.

arr«iijjemeiit better than any (losrription can do. Honietinn'H those
rooms iin^ cnliirtrni by iuldinjj a low cxtouHion t<» tht- house, tli« Moor
of which is «hn'ate<l as hij,'h as the platform. In the center of such

rooms tlierc is a small tire-
place. The plans of the
houses of the separate
fjentes show slij^ht ditt'er-
eiM'cs. In .some iiistanttcs
the heavy beams (li) rest on
the uprights (U), the eros.s-
piece ((}) beinjf wanting
(li^;. U). In other instances
there is only a sinjjle timber
restintr on the crosspiej-e
((J). When festivals are
celebrated, all the parti-
tions, seats, and tires are
renjoved, and cnie lar{;e lire
is built in the center of the
house. For such occasions
the tloor is carefully leveled
and swept. Kacli house has
its name, as will be seen
from the view of the villafje of Xumta'spe (tig. liO, p. 391), in whi<;li the
names of four of the houses are given. In front of the village the
bight Okuiua'Le i:^ seen, bounded by the narrow point La'sota, on
which the natives grow some potatoes in a small incU)sure. Behind

*t"« ■''■-r^'^:-^'

:'^'ifl-"-'*.'i*j». - —

y .. -^ ■

Ki(t. 9.

VIKW OP HBAU I'AUT OK IIOUFB IN XITMTA'HPK.

h'rotn n ftkcli-h liy thi^ aiitlmr.

Fig. 10.
W(K>ll I'ARVINO RKPKESKNTIXft TIIK 81 SIC!,.

Worn ill I'roiit nl' (Ih' HtiiiiiB<'li iiiiil HcciinMl wiOi conlfi iniHsiiin; nroiind tlie waist.

LrnKtIi 4'J iii('lie».

IV A. Nil. cioul, Hip.v»l Klhn.«rB|ihiinl Miiwiiiii, Bfrlin. ('ollntnl hy F. Ili.iiii.

this point the hills of (ialiano Island, KaxaxLa' and We'xoeoa, are
seen, which are frequently mentioned in tlie legends of these tribes.
The island is divided from Hope Island by the Strait of Oxsa'.

THF. KWAKIIITL INDIANS.

371

Tlir iioiis«>M);(MM'ra]I,v Iiwm' tlio bfuch iiiul nn> luiilt in a row. (See ll^.-tJ,
1>. .HU.) In front ot the town there is » street, whieli is earetnlly leveled,
the lower side bein^ supported by an embankment of heavy loffs. From
here Hteps lead down to the beaeh, where the eauoes are iyin^;. Oppo-

Kig. n.

HKTTKK. WITH I'AIIVINII ItKPHKHKNTINO TDK NI'HIIM..
Krotll A nkrlt )| l>y lhi> ntllllnr,

site to the houses, on the side of the street towanl the sea, there are
|>latforms; summer seats, on whieh the Indians pass intKst of their time,
gambling and conversing'. The ])latform rests on a frameworli of poles
and on the embankment of the street, as shown in ti^^ L'O.

1 proceed now to a discussion of the <'lan legends.

First of all, it is nece.ssary to describe and enumerate a numl)er of
supernatural beings who may become the supernatural helpers of man,
as they ai)pear over and
over again in the clan
legends. Itesidesa num-
ber of animals, such as
wjdves, bears, sea lions,
and kilh'r M-hales, which,
however, do not play a
very important part as
l)rotectors of num, we
lind principally a num-
ber of fabulous monsters
whose help was obtained
by the ancestors, and
who therefore have
become the crest of the i itt 12.

THF. Hl'Sin,.

From n |taintitti; liv n Ku;ikiiill InitUn.

clan.

Perhaps the most
important among tlu'se is the .si'siui.. the fabulous double headed
snake, which has one head at each end, a human head in the iMJddh',
one horn on ea(!h terminal head, and two (ut the central human
head. (Fig. 10.) It has the power to a.ssume the shape of a lish.
To eat it and even to touch or to see it is sure death, as all the
joints of the unfortunate one become dislocated, the head being
turned backward. But to those who enjoy supernatural help it may

1 1

372

UKI'ORT OF NATIONAL MU8KUM, 1895.

Vl^r. 13.
MA8K Bei'KRSKNTINO TIIK TH'u'NU(j<)A

<«i. No. mi.Mi;, 1 ..s.N.M. IcpllKif.l hv Kr«ii,

'i '\\

bring power; it.s blood, wherever it touclieH the sklii, makes it as

hard as stone; its skin used as a belt enables the owner to |)er-

form wonderful feats; it may beeonie a eanoe which moves by the

motions of the Hi'HiuL tins; its eyes, when used as sling stones, kill

even whales. It is essentially the helper uC
warriors.

I give here a few forms in whieh the si'siuL
is represented (tigs. 11, 12. See also, tigs.
Um-im, i>p. ."»14, 51 r>, Plate 15'. In tig.
12 only oii'^-hnlf of the
si'siuh is shown. The ter-
minal head, with its horn
laid backward, is plaiidy
seen. The upper line be-
hind the head designates
the body, from which down-
ward and tbrward extends
one leg, the foot of which
is ipiite clear. One of the
central horns is shown

over the point of attachment of the leg.

Another being which figures largely in the clan

legends of the Kwiikiutl is the T.sV»'noqoa, a wild

woman who resides in the woods. She is repre

sented as having enormous breasts and as carry-
ing a basket, into whieh she puts children whom

she steals in (mler to ea^ them. Her eyes are

hollow and shine with a wiUi luster. She is asleep

most of the time. Her mouth is pushed forward,

as she is, when awake, constantly uttering her cry,

"fi, hfi, fi, fi.'' This figure belongs to a great many

clan legends, and is often represented on house i)osts

or on nuisks (tigs. l.*{, 14).
The following tradition describes this spirit quite

fully:
The first of the L'a'sqV'jiAx lived at XfinX. On

the one side of the river lived the clan Wl'sKuts'a.

One day the chihlren went across the river to play

there. They ma«le a house of fir braiu'hes and playe«l

in it. One of the boys went out of the hon.se aiul

he discovered a giantess who was approaching the

house. Ho told his friends, who came running

out of the house. The giantess was chewing gum

which was as red as blood. The children wanted to have some

of the gum. Then she called them and gave them some. They

asked her: "Where do you get your gum?" "Come," she replied^

Vdi',

I'ic U.

IIOUHB l'08T IN MM-
TA'.>*1'K RKPKKBKNT
ISIl TIIK TsO'NOyilA.

Krorii n Kki-U'h l>y the Hiilhur.

THK KWAKIHTL INDIANS.

373

«' I will i>oint it out to y(»n." Then the children rrept into the basket
which she cariied on her back and she went into the woods. She was
Ao'xLaax (or'IVo'noijoii). Siio curried them fur into the woods. Then
she put the );nin on their eyesund carried them to her house. Hiie wus
a eunnibul. Ainon^ the children were two sons of the chief of the
Wi'sKnts'a; Lo'pKk-'uxslEliL ' wus the nume of the chief. His wife was
liK/wu);'iluyui|oa. Then she cried, and sometimes she would blow her
nose and throw the nnwuson the ground. Suddenly she discovered u
little boy lyinj; on his buck on the tl(M>r. He hud ori{;inuted from th<>
inu<-us of li(;r nose. She took the boy up and curried him into the house,
lie jjrew very (juickly; after four days he was (piite stronj;. Then he
asked for a bow und two urrows. Now he wus called LE'ndK«ioayuts'K
wai.. When he had received his bow and arrows, LK^wag-ilayuqoa
asked him not to ^o across the river, but he did so against her re
(piest. lie followed the trail which lie found on the other side. He
came to a house and entered. There he s;<\ children sitting on thetloor,
and a woman named i/o'inik-'axstKliL, who wus rooted to the tloor. The
latter spoke: "Don't stay long, Chief ! She is gone after wuter; if she
should come bai'k, she will kill you.'* /hen he wenn out anil followed the
♦^vnil. All of u sudden he saw the Ts'o'noioti coming. She curried u
iHicket in each hand. The little boycli'nbi'<i a tree, in order to hide in
its branches. The Ts'o'noqoa saw his image in the water and made love
to him. She looked up and discovered hitp Then she called him to
comedown. Now he came down to her and that woman asked him:
"How does it happen that yon look so pretty ?" The boy said : " 1 i>ut
my head between two stones." She replied: "Then I will take two
stones t«»o." He sent her to fetch two stones and soon she (!ame back
carrying them. She put them down. The boy said: "Now lie down
on your back." Then the boy put the one stone under her head and
told her to shut her eyes. Then he took the other stone and dropped
it as hard as he could on her head. Her head was smashed und her
l)vains wen^ scattered. She was dead. The boy broke her bones with
the stones and threw them into the water. Then he went into her
house. As soon as he hud entered, the womun who was r<»oted to the
tloor suid: "Now do not stuy long. 1 know thut you huve tried to
kill the Ts'o'noQou. It is the fourth time that someijody tried to kill
her. She never dies; she has nearly «!ome to life. There in that cov-
ered hemlock brant'h (knothole?) is her life, (lo there, and as soon as
you see her enter shoot her life. Then she will be d«!ad." She hud
liardly tiuished speaking when the Ts'o'noqou cunie in, singing as she
walked:

I have tho inafjjicnl troasnre,

I liuvi ^he Hupcrnatiiral power,

I can return to life.

That was her song. Then the boy shot at her life. She fell dead to the
tloor. Then the boy took her and threw her into the hole in which she

'TliiH ilocH not s<>cni (Hiito cloar. Tho Tianio means: " Ifootcd to the floor," and
appeavH farther on as that uf a woniiin living ii| the Ts'o'iioi|oa'8 house.

374

RKPORT OF NATIONAL MUSEUM, 1895.

was {foii'ff ^o roast the cliildron. He washed their eyes with urine aiul
took tliei ; home to XanX. They were all alive again. Then i,i;':h1e-
<|oayats'KwaL went bark to heaven.

Of less fretiiient occairrence is the spirit of th esea, (^'n'mrMjoa, the
protector of the se.als, who kills hunters. There are a number of tales
relating how he took the ancestor of a tribe to the bottom of the sea
and gave him his crest. 1 will give here a legend of the elan ( IvvsEui,
of the La'i.asiiioaln, which shows how they came into the possession of
the (J'o'mo<|oa carving: ()"meaL, the Raven, the ancestor of the clan
(I'c'xsEni, had a daugliter named llri'ta<ia. One day tiie crow, who was
r)"mcaL's sister, and Ila'taqa went down to the beach to gather sea
urchins. »Suon they had fdled their baskets. The crow carried them
into the woods, broke the shells, and prepared them. Then she offered
some to Ila'tacia, who refused them, for fear of her father. The crow,
however, promised that ln' would not tell on her, an<l prcmipted lla'taiia
to eat of the sea urchins. 8he had iiardly begun to eat when the crow
jumped upon a log of driftwood, shouting, "Qax, qax, qax, (ifix!
Hr» tacpi is stealing sea urchins." ITiT'ta(ia ask(!d her, "Please stop, and
1 will give you my blanket.'' The crow, however, did not cease shout-
ing, although Ha'taqa offered her her bracelets of abah)ne shells. IJut
already <)"meaL had heard what the crow said, lie was enraged, and
ordered his tribe to load their canoes and to extinguish the fires. Then
he and his whole tribe left Ha'ta<ia all alone in the deserted village.
Ila'taqa's grandmother, however, had pity upon the girl, and before
she left she had hidden some fire in a shell. A dog ami a bitch were
the only living beings that were left in the village besides llri'ta«ia.
As soon as the canoes were out of sight, the dog, by dint of scratching
and howling, attracted her attention to the shell. She found the glow-
ing embers and started a lire. She built a hut of (jedar twigs, in which
she lived with her dogs. The foUowing morning she sent them into the
woods and ordered them to fetch withes. Tliey obeyed, and Ilfi'taqa
nuvde four fish baskets. At low Avater she i)laced them on the beacli,
and at the next tide she found them full of tish. lint on looking more
closely she discovered a man in one of them, Aik'a'a'yolisana. tlie son
of Q'o'nioqoa. lie came from out of the basket, carrying a snuUl
box. He said to her. "Carry this small box to your house. I came
to nuirry you.'' Although the box was small, lla'tacpi was unable
to lift it, and he had to carry it himself. AViien he arrived in fnuit of
the house, he opened it, and, behold! a whale was in it. Aik-a'a'yoli-
sana built a large house and married ll;l'ta(|a. Then he invited all
the tribes and distributed the whale meat. His descendants use his
uuisk (fig. 15), and when it is shown, sing as follows:

It is ii tale wliich t'liino ilr)\vu to im inun tlic l)egimiinj;' of tli(! world.
Yoii caiiio u]), Itriiif^iiifj tlio house of Q'ri'iinxioa, you "(irowiii;^; ricli,"
"We.altlj (omiii^j aslmrc," "ODVcri'd with wealth," "Mountain of jnopei ty."
*'K«ally fjrcat Mountain." H is a tale which cauie down to us from tin- txt^innin^
of the world.'

' See Appendix, pa^o (.73.

It<' ^^«'t.«M

THE KVVAKIIITL INDIANS,

375

Whatever the tradition of the chin may be, the figures with which
hoiise and implements are ornamented refer to tliis legend. I am not
familiar with all the legends, which often are quite trivial, merely stating
that the ancestor met such and such a being. I give here a number of
figures, which will illustrate the connection between the clan legend and
the ornamentation of various objects. Fi^. 1(> shows the house front of
the clan (i'r''x8Em of the La'i.asiqoala. It represents the thunder bird
8(juatting over the door, and
the sun at each side. While
the former belongs to the
G-e'xsKm, the sun was ob-
tained from the clan (J'o'm.
k'utis of th«' (ioasi'la. Fig.
17 shows the house front of
the clan G'I'g-ilqam of the
same tribe. The bears on
each side of the door are the
crest of this clan, whicli was
obtained by their ancestor

Fi«. 15.
MASK KKI"HK8K.M1N(1 AlK' A' A'VoMSaNA.

Tlic fiii'n in itaiiilctl red .-^'mI Muck ; (Iio lint is nf miiHlin, with ii imiiitiiin on ilir front rcprrsfntiii;; llii>
si-ii monster ts'f''(iir, oiio on th<> Imck ri'iiri'srntinji a 8tiirtt.sli, and iinntlicr tlir ('i';ittn'r nf ii timnder
bird. Thu nn'olviii;^ earvvd llguro on tojt loprrsi'nts ii cod. Scale of front view. J

IV A, \... (ixv.i, |i,.y:,l KlhliML-iril'Iiiiiil Miim'Uhi, IVrlin. C. Il.rl. .1 l.y l\ ll,.n».

Kue'xag'ila, the son of Ila'taqa. (See p. .'574.) Around the door is the
crest of vheniotlier of tlie house owner, who belonged to tlie ( Joasi'la tribe.
It represents the mo«>r., r,r!'loyaqnrar'(=the very lirst one), and inside
the ancestor of the clan, LK'lnakulag-ilak-as'o, who was taken up to the
moon by (T'lVloyaqame. The feet of this figure are drawn like frog'sfeet,
but I did not learn any i urticular reason for this fact. Fig. IH shows
the house frontof the <'lan ( JM'g-ihiain of the Nimkish. It represents the

, \

! t I

f t

376

REPORT OF NATIONAI. MUSEUM, 1895.

thunder bird lifting a whale, which is its fiwd, from out of the water.
According to the clan tradition, the (iM'g'ilqam are the descendants of
the thunder bird. This house front was excellently painted, but has been
whitewashed, owing to the misplaced zeal of a missionary. The beak
was carved and fastened to the house front. The owner had one of his
coppers tied to the pole on top of the house. In flg. 20 is .shown a house
post which represents a sea lion. I was not able to learn to what clan it
belongs. It is found in a house at Xumta'spe with the post shown in fig.
30, p, 414. Theowner belongs to theclanG'e'x8Em,oftheNaq6'mg*ili8ala.
The carving is said to have come from Ysl'qaL'nala (Hope Island), which
is the territory of the La'Lasiqoala. When the Naqo'ing-ilisala moved
to the present village of Newettee they brought it with them. Fig.
11), which represents a statue in a house at Xumta'spO, has a curious

Via. ifi-

IIOI-SE FRONT OK THE (LAN OE'XSEM, LA'I.ASKiOALA.
Krdiii ii HkfU'lt hy tli** liiillinr.

explanation. It belongs to the subdivision Mr'^EmaqAar (^lO'Emaqaua
in the Naqo'ing-ilisiila dialect) of the Xaqo'mg-ilisala. These are the
descendants of LO'laxa (=(!oming often from above) the son of Q'r''q'a-
qaiialis, wliose legend will be ftmnd below (p. 41(J). Their original
home is the island (x-ig-c'LEm, one of the small islands southeast of
Hope Island. LEla'k-En was a later chief of the clan. His daughter
was LaO'noqumr'cja. They moved to tiie island Q'oa'sqEmlis and built
a village. The chief made a statue like the one represented here. It
is hollow behind and its mouth is open. In the potlatch the chief stands
behind the mouth of the statue and sjjeaks through it, thus indicating
that it is his ancestor who is speaking. LEla'k'Eu had one dish repre-
senting a wolf, another one representing a man, and a third one iu thi)

THK KWAKIIJTL INDIANS.

377

-r

i '

378

ItKPORT OK NATIONAL MUSEUM, 1895.

•a

fin

i 1

I i

ii^^

Report nf U. S. National Museum, 1895— Boa>

Plate 16.

■ i:

H
o:
ill

§ I

2 S

I 2

1 u.

-I
o
o

THE KWAKHTL INDIANS.

379

^ 4

a: 5

£1

in g

z o

i fa.

o
O

slinpe of ii bear. Ah the iiuin who iiuulu the
present statue was too ])o(>r to have all these
earviii}?8 made, he ha<l them carved on the statue
instead.

Fif^ure 21 represents a totem nolo, which was
standini; until a few years ago in front of a house
in Xunita'spc (Xewettee). The <'rest bcloii},'s to
the subdivision tt-'ek-'o'te of the clan ( i-i'g-il(|am.
According to the legend, these people are the
descendants ofti-'ote, the sou of K-r^pusalaoijoa,
the youngest daughter of Kue'xag-ila, the son of
Ililtaqa, the daughter of ()"meaL. (See j).. {74.)
They have the Ts'o'no(|oa, a man sjdit in two,
another man, wolf, beaver, and the sea monster
ts'c'()ie for dishes. A man imnied NE'm<|i:inalis
nnirried a daughter of tlie-H-'cg-'o'te chief, and he
had allthesc dishes made. Lateron,amannamed
Qoayo'LElas married NE'mqEmalis's cousin.
Then he was told to unite
tiie dishes and to carve a
totem pole. He di«l so.
The second figure from
below is i>Iaced upside
down because the dish
was in the back of the
man, while all the others
were in the bellies of the
carvings. This history
nniy also explain the fact
that all the figures are
separated on this column,
while in most other totem
])oles they overlap, one
holding the other or one
standing on the other.

From the same clan
was obtained the (•rane
surmounting the speaker
on the i)0st farthest to the
right on Plate H>.

The three posts in figs.
22and 2;{ are the front and
rear posts of the house
(^m'qoak'imlilas of the
clan (I'e'xsEm of the Xa-
([(Vmg'ilisala. The posts

Fit;. 19.

(^ (iK^'l

iPi

I \:

STATIK KliUM IIIPISK IN .\|;MI A';
I'K.

Kr.iiii ,1 '<keli li liy III., aiillii.r.

iiofsK ro-T

3 so

RKPORT OP NATIONAL MirSEUM, 189'..

wer(< on exhibition at the WorUl'a Columbian Exposition and were trans-
ferred to the Fiehl Columbian ISInseum. The name of the house was
jjiven by Q'a'nijr-ilak", the great transformer, wlio, it is said, made two
houses of dirt, one for himself, one for his brother NKmo'gwis. lie blew
upon them and thej' grew large. He called the lirst Qoa'qoak'iralilas
(so large that one can not look from one corner across to the other), the

Fi)j. 21.

IIRRALDIC COLUMN FROM XUMTA'SPR.
Krom » Hketch liy thv iintlinr.

other Yuibil'lag-ilis (the wind blowing through it all the tinu'). He carved
four men of cedar wood, and called them T'oxtowa'Iis, (^aLiiap'rdis,
K*'r'to(ialis, and Bf'beknmlisl'la. He made them alive and they lived
in his lumse. Three of these men are represented on the posts. There
was another post, on which the fourth one was carved, but it was so
rotten that the owner of the house removel it. Post No. 1 (fig. 2L*)
rejiresents <ui top Qrii.tiap'alis, below a Ts'd'noqoa, which the owner

■■li*h»«M«-JC«b

l*»B.

■. '

!, i

Itcportof U. S Natinnil MulKum. I89S — Boii.

Plate 17.

Statue representing the Killer Whale.

Fort Rupert.

From a photograph.

i f

THE KWAKIUTL INDIANS.

3S1

FIr. 22.

P08TH IN THE IKIl'.XK IlK THK I'LAN O'k'XHF.M
NA(j(')'Mirll.l8ALA.

l-r..'!! ;, .krlrh.

liiul obtained IVoin tliv (i-i');-ilt|aiii of the La'i.iisi(|Oiilii, \v)i«> liiive ialieri-
ted it iVom Kn«''xa>;-ila. Post No. L*. of the saiin' tijjiin'. h1io\vs K-Vto-
qaiis on top. 'I'lu' lu'iwls iiiKh'iiu'ath leju'esent two slavr.s wliicli were
sold for the post (o'lna'yu), its |»riee. The lljriire nndeineath is a

bear (nan), wliieh belongs to ti.e elan
Laiauil.Kia of the same tribe. Figure
2."{sliows the oidy preserved rear post in
the same lionse. On to|) tln' ti;.;iire of
of Hebel<nndisi'hi is seen. The bear
underneatli was olitained from the
chm KwiVkoiv-UL of tlie Na'q'oaqtoq.
The broken eopper wlii«'li it iuthls is
the price pai<l ror tlie |)08t.

IMate 17 shows a wood earvingwhiiii
stands on tlie street of Fort Hnpert.
It represents the killer whale, a crest
of the clan La'alaxsi'.nt'aio.

A very characteristic tradition is that
of the clan Niinj;mas
Eqi'dis of the i.au'itsis :
In the be{;innin{;
NoniasE'nxeiis 1 i ved
at A'fi'iwa'laa, in front of Tsa'xis. He had a house
there. His son was L'ii'(|oa},'*daqKniae. NomasK'n
xelis can>e np with his copper. It is said that in the
beginning' he lay on it with his knees drawn np, and
therefore his child was called L'a'«ioagMla«iKmae. Then
Yix'a'qicmae, NrnnasE'nxelis's uncle, asked him to get
a wife for him. Vix-a'qKinae lived at LiXsT'wae. He
induced NomasK'nxelis to come there and live with
him. His son was to marry the daughter of SiVg-iye.
Yix"ri'(|Emaf' desired to have Sa'g'iye's house and
carvings, therefore he wanted to .marry his daughter.
A killer whale was the painting of the house front,
(lulls were sitting on its roof. Various kinds of carv-
ings were in the house. Then NonmsE'nxelis went
out of the canoe to speak. He took his start" (tig. 24);
therefore his staff has a hand on top of it, because he
carried there on his hands the chiel-s daughters of
all the tribes. Then he got the daughter of Sa'gMye.
Only NomasE'nxelis and Yix-a'ciEuuif' lived in that
house. Now, when it was time to go to TsVi'watr','
they made themselves ready. NomasK'nxelis waiitrl
to give a feast from the sale of his copper. They pa.. died and stopped
at L'a'qoa.xstElis. There he wanted to take a stone aiul imt it into his
house. They tried to take the stone into the canoe when they wei'c

' Namely, to tiHli t'ur uiiluchuii.

I'-iK. 23.
<isr IN lU'fSKuK IME
CI.A.N OK.X.>^i:.M, NA
liiV.M(iII,l.>lAI.A.

I I

382

KKPOUT OK NATIONAL MTHKriM, IH'.C.

({oiiiK to TH'a'watr. Tliry wno not Htron^ oiioiigh to tiik«< it. TIumi lie
])iii his «-op|H>r iiiMlcr tlii> stoiu>. Tli(>r<>tori' tliv stoiio
ro<t'iv<'d tlui Uiiuw "oonper uiiiler it." Then lio Huid
lu> had n'ceivrd th«^ .st-oiu* us prirc for his copper.
Now thoy an-iv«Ml at Ts'ii'wato. Tlien ho lined his HtatI"
witli a copper on t4»p. A hand wan on top alHo. Then
lie {;av(^ a t'eaHt to many triboH, and ehan^ed his naino
and took tiio name Kuax'ihuio^kiiiiie. i/a'qoa^'ihi-
qKmae was iiow tlie uamoofiiiK siiceeHSor ; TsMni.^i was
tlie name of another chihl of his. That iu the end.
(Appendix, p. (»73.)

Tliere is one h'gend which isof im|)ortanco in this
connection, l>e<'iiiise the rank of t he various names and
the laws };overnin^ jtotlatch and feaRt are derived
from it. I give here a version of the tale, which,
however, is not quite complete and r<M|iiires some ad-
•litioiial remarks. It is the lej;end of O'lnaxtVi'laLe,
the clan legend of tlie (}*i'g'ilqam of the (^'o'moyue:

A bird was sitting on the beach at Tr/ng-is. He
tookotl' his mask, and then his name was NKmo'gwis.
He became a man. Then he moved to K-Vi'qa. lie
had a son whom he named O'muxt'a'hiLe. The child
grew up fast; he became a real man. He was very
stn)ng. lie walked with his uncle Lo'La'watsa on the
beach of Tsfi'xis and clubbed seals. They were walk-
ing back and fro clubbing seals. Then NEino'gwis
s[)oke to his younger brother Lo'La'watsa: " Friend,
don't lei us go on in this manner. Let us try to ar-
range that our son may go out to sea." He desired
to have more game than the sea otters and seals
which they were able to club on the beach of Tsa'xis.
Therefore they wante<l to go to the islands. Then
NEino'gwis and hisyc inger brother burnt the inside
of a cedar and burnt its ends, thus making a canoe.
They Iniished it. Then they launched the canoe that
they had made for the child. They tried the canoe
that the child was to use when going to Deer Island.
O'maxtTi'laLe was annoyed, and when he came back,
his canoe was full of sea otters and seals. He kept
on going out every day and caught many sea otters
and seals. Then he said: "Let us try to discover
how many tribes there are. Let someone go and call
them." Then NEnio'gwis's younger brother Lo'La'-
watsa paddled. He ^^as going to La'la/te to call
Hai'alik-awae. Then he arrived at Qag-'axstE'ls and
called M a'tag-i'la. He arrived at G -'Otaqa'la and called

Fig. 24.

RPEAKBK'h f<TAKI .
Two )li)llllW pilM'CS uf

cedar, tilled with ]!<■)>■
liIeH. L 0 II g t li , t'l 2
incheH.

I\ A, N.i. 11-.'1, Hi.yal Ktl

^rii|ilii<'ttl MiiHt'iiu), Itciiiii.
CulIeL-teit by A, JacubKvn.

THK KWAKIUTL INIHANH.

383

i/}Vxi.iU|oa\i-a the Miu'ltwiH, wlio, it is Maid, was a iiuyi. II« arriviMlat
Sr'lats'c and railed MiVl('hM|ala. lie moved on and came to La'i/a-
(I'lixi.a. There he calh'd Ts'K'nXifaio. lie arrived at Ta'yaxqoi, and
«!alled La'laxHKnt'aio. Then lie went to the town at (,jV»'(me'taxsta'yo
an<l railed Wa'xairahtHo. Then ho went np the hay to A'^-iwaMaa and
called Nn'mas. Then lie went up the Son ;d to i/iXsi'wae and called
SiV^'iye. lie came to XiitsKtsa'lis and called ViXa'qKmae. 'il'en he
went to the ii;;ht Hide of the riv«T of LiXsi'waeand calh'd Sr/ni.ae.
Then he paddled to n'.s'c<| and called Ile'ilik'inaUiila; then to Na'lux-
Lala near the montli of Ts'a'wate and calhul Va'xi.Kii.

Meanwlule the ehihl of Neino'/^wis was elnhbin^ and harpooniiiji;
seaKs for his father's feast. His house was already full of sea otter
furs, which were used for blankets hy tlie people of old. They w«'re
sewed tojiether. Now the tribes gathered. He met his fjuests and
distributed seals amon^ them. He ^ave them their seats and ^^ave his
{jifts to the chiefs. Nemo'jjwis kc|>t for them the belly part. He };ave
the huid !e<js to the chiefs of another tribe. He j.^ave the dippers to
the second i'lass cliiefs, and the bodies to the comnnMi j)eo|de He gave
<!aeh chni its place. He gave the bellies to the hi;;hest cliief. Ho bit
ott' these imrts an(i had messen^^ers to pass them on to his quests. It
is said no bit oti whatever he gave to his guests. Then he was
called Wiilas Neino'gwis and he (railed liis sucju'ssor O'maxtVi'lai.e.
Then he gave out the blankets to all the clans, giving the law for later
generations. Some of the guests stayed with him and became his
tribe.

Now O'maxt'iVlaLe said to his father: "1 shall go a little fartlier this
time. Do not expect me; but first 1 will go bathing." Then
( )'maxt'a'laLr! Avent in the morning. Alter he had bathed he hear<l the
sound of adzes. He made up his mind to look where the sound camo
from, because the sound was near when he first heard it. lUit it moved
away as he fcdiowed it and O'maxtVi'laLe came to a pond. He bathed
again and the sound came still nearer. He followed the sound, which
was going before hiu). He came to another pond and bathed again.
Then the sound of adzes camo still nearer, lie followed it as it went
before him. Now he found still another pond. Ho batiied, and the
sound ciime still nearer. He went toward it and now he saw a <tanoe.
A man was sitting in the canoe working on it with his adze. In the
bow of the canoe lay a harpoon shaft and two paddles. O'nia.rt'a'laLo
stood behind the man. He was t\\^ grouse. Then O'maxt'a'laLe spoke:
"Thank you, tliat 1 have found what you are working on." The
grouse looked at him and disappeared. Thus O'maxt'a'laLe found the
canoe, the harpoon shaft, and the paddle.

Then he put his nettle line into his canoe. He and his uncle
L'o'L'awatsa went out. Ho Avent across the Sound trying to reach
Noomas Island. Then he saw a canoe coming from YaaiXugiwano.
Tliey met at Noomas Island, and held the sides of each other's canoe.

ii:

:!' .1

384

REPORT OP NATIONAL MUSEUM, 1805.

"Good (lay, brotljer," said O'liiaxtTi'laLe to Qu'watiliqala, "I do not
come witliout purpose. My father sent me, because you are the only
one whose daughter I will marry." Qa'watiliqala replied: "Paddle
behind nie and follow me to my house." O'maxt'iTlaLe said: ''I will
give you my harpoon line, friend, my nettle line, my harpoon shaft, and
my mat." Qa'watiliqala then gave his leather line to his brother and
they exchanged their canoes and everything in the canoes that they
used. Then O'maxt'iT'laLe said: "Let us go back. That smoke
belongs to our house." "No," replied Qa'watiliqala, "Let us go on to
my house. You said you wanted to be engaged to my daughter."
Then the two paddled side by side together. They reached the lower
part of the river at GuaT*. "Take care, brother, when we enter my
house. When we enter my house, follow close on my heels," said
Qa'watiliqala. He told his brother that the door of his house was dan-
gerous. They walked u}) to the door together. Tiie door had the
shape of a raven. It opened and they jumped in and the raven
8iripi)ed at him. All the images in QiTwatiliqala's house were alive,
tho posts were alive, and the si'siuL beams. Then O'maxt'a'laLe mar-
ried Wilx'stasilayuqoa, the daughter of Qu'watilicpila. The house and
the images and all kinds of food were given him in marriage, and blan-
kets of lynx, marmot, wolverine, mink, and dressed elk skins. Then
his father-in law and his tribe brouglit him home. They brought
everything, also the house. He built a house at K-'a'qa. That is why
the place is called K-Ti'qa, because logs were placed all around for the
foundation of the house which he had obtained in marriage. Then
Gmaxt'il'laLe invited all the tribes with what he had obtained in mar-
riage froin his wife. (See Appendix p. ()7r>.)

In the feast referred to in the preceding legend NEmO'gwis is said to
have given each of his guests his seat, which tiieir descendants have
retained. He also arranged how the i)arts of the seal with which he
fed his guests were to be distributt^d. The chest was given to the head
chief, ihe next in rank received the hind dippers, and the young men
of the nobility the fore Hippers. He also instituted at the feast the
laws according to which blankets are given away and retnrr.ed later on.

This legend is so important that I will give another version which I
obtained at Fort Rupert:

NEmn'gwis lived in a village at Wekawfiyaas. He was the ancestor
of the G'i'g-ihiam of the Q'O'moyne. He wore the sun mask on his
face. He had a slave named ao'^atsa and had a boy. This son was
grov'ing up (piickly and lie came to be a man. Now NEmo'gwis took
a walk and saw a village atTfi'yaguL There he saw a man who wore
a bird mask sitting on the ground. The mask had a small hooked nose.
Then NEmo'gwis spoke to him: "O brotlier! thank you for meeting
me here. Who are you ?" The other one replied, " 1 am Ts'E'nXcpiio, ,
brotlier." Then NEmo'gwis asked Ts'E'nX(iaio: "Who is living in tiie
h(Mise beyondf Ts'E'nXcpiio replied: "I do not know him." NEmo'-
gwis walked on to the east end of Ta'yaguL, where the other house was

THE KWAKIUTL INDIANS.

385

icestor
1)11 his
)ii was
s took
I) wore
il iioae.
leetiiifi
Xqaio, ,
ill the

lElllo'-

se was

standing. He discovered ati ohl ma" sitting outside the house. Lie
wore a bird inahk. NEind'fiwis spoke: "O, brother! thank you for meet-
ing- me liere. Who are youf . The ohl man replied: ''I am La'laX-
sEut'aio.'' Then NEiuo'gwis asked him : " Wlio is living in the house at
the river?" La'laXsEnt'aid replied: "I do not know him." Then
NEino'gwis walked on and arrived at Tsa'xis. There he beheld a man
sitting on the summer seat outside the house, and NEmo'gwis spoke to
him and said: "O, brother! thank you for meeting me here. Who
are youf Tlie man replied at once: '-I am Kuax'ilano'knmr' and my
tribe are the tJ-i'gMlqam." And he asked NEind'gwis: '• Who are you,
brotlier? Where is your village!'' NEmo'gwis rei>lied: "I am NEmo'-
gwis. My younger brother is JJrt'nakwala. We and my son, we three,
live in my village, Wr'kawAyaas." Then spoke Kuax-ilamt'kumf':
"Thank you, brother, for meeting me here.*' And NEmo'gwis went
home to Wekawfiyaas. When he arrived there, he told his younger
brother and his son what he had seen.

He spoke to his son : " <J, child, see the sea otters, the seals, and the
sea lions on Sliell Island." Then his son wanted to go there. JJo'na-
kwala and lo'-jatsa rolled a drift log into the water. The son of NEmo'-
gwis was to use it in i)lace of a canoe. They brought it to the beach in
front of NKinrt'gwis's l>ouse and showed it to tlie young man. He sat
on top of it and went to the island in order to club sea otters and seals.
When \h arrived at tlie island he began clubbing the sea otters and
seals. He linishe<l, and put tliein on his drift log. Then he went home,
lio'nakwala and 'lo'iiatsa met him on the beach and they unloaded the
log. NEmo'gwis spoke: •'(), child, now your name is O'maxt'iVlaLr^ on
account of your game." He invited Ts'E'nXijaio and Ln'IaXsEiit'aio
and Kuax'ilano'kumc and iMa'tag-ila. The four men came to the house
and Silt down. Tlieii Ro'uakwalaput stones into the lire and singed the
seal. When l.a had done so, he cut it ui>. lie filled the kettle with
waler and then threw the red-hot stoup ; into the water until it l)egan to
boil. Then he i)ut the pieces of seal meat into tlie boiling water ami
added more red-hot stones. After a short while the seal was done.
Bo'nakwahi took the meat out of the water, and NEimVgwis took the
breast jiiece first. He bit it and gave it to Ts'K'nX(|aiu, saying; " You
shall always be the first one to receive his share, and you shall always
Inn e the bicast piece." Next he took the hind leg and gav(^ it to
Kuax'ilano'kuiu*', saying: " You • '.lall always have this |)iece, and it
shall be given to you next to Ts'E'nXiiaid." Then he took up the
foreleg of the seal, bit it, and gave it to .Ma'tag-ila, saying: "You shall
always have tiiis i)iecc." Then he gave a whole seal to Ts'kii Xqaio,
lvuax-ilani»'kume, and Ma'tag-ila, and told them thename of his son. He
said: "1 invited you to show you my son. This is O'maxt'iVlaLe."
Ho'nakwala now addressed the guests. Therefore the people nowa-
days make s]M'cc1ics in their feasts, because N'Eiiid'gwis began making
speeches and distributing blankets and canoes among all the tribes.

NAT IMl'S t)") 2.)

t
i

386

REPORT OP NATIONAL MUSEUM, 1895.

After the feast they all left the house. Bo'nakwala looked for a good
log of cedar wood. He found one and brought it to the beach in front
of NEino'guis'.s house. When the tide had fallen, he burnt its ends and
the middle, thus hollowing it out. It was to be the canoe of O'maxt'iV-
laLc. As soon as it was completed, he gave it to O'maxt'a'laLe. The
latter went at once to Shell Island and clubbed sea otters. He did not
club any hair seals. When he came home, Bo'nakwala and To'iatsa
skinned the sea otters. Then Bo'nakwala spoke: "O, child! O'maxt'-
a'laLe ! I will go now. Do not feel uneasy if I should stay away long."
O'maxt'a'laLe replied: "Goon, but take good care of yourself." His
uncle Bo'nakwala went and came to (ra'yux. At night he bathed in
water and rubbed his body with hemlock branches. On the following
morning he went on and heard the sound of an adze close to where he
was. He went up to the sound. Then it stopped, and reappeared a
long ways oft". Then Bo'nakwala went again, and bathed in the water
and rubbed his body with hemlock branches. He went on and again
he heard the sound of an ndze near by. He went to see what it was,
and again the sound stopped and reappeared a long ways oft". He
went at once to the water and bathed again and rubbed his body with
hemlock branches. He went on and heard again tiie sound of an adze
near by. When he went up to the sound it stopped, and reappeax'cd a
long ways off. Again ho bathed aiul rubbed his body with hemlock
branches. When he had finished, he went on and suddenly he beheld
a pretty hunting canoe lying on the ground. He went up to it and
l>ushed it into the water, into the river of Ga'yux. He w^ent in it down
the river. In the canoe were two paildles and a harpoon. He rested
at the mouth of the river and then paddled home to Wokawayaas.
When he arrived at the beach of XEmo'gwis's house, ( )'maxt'a'lanl came
doMU to meet him. Then Bo'nakwala spoke: "O, child, I obtained a
canoe for you." O'maxt'a'laLe made ready at once to go to Shell
Island and asked the slave 'lo'-ratsa to steer the canoe. They started,
and when they arrived at Shell Island, O'nmxfn'laLe clubbed the sea
otters. Then ho loaded his canoe, which was full of sea otters. When
they were going home, the slave said: "O, master, let me see how you
spear a sea otter with your harpoon." Then < )'inaxt'n'lnLe said : '-Steer
toward that sea otter and I will spear it." The slave turned the bow
of the canoe toward the sea otter and O'maxt'a'IaLr' threw and hit it.
Then they returned home. When they arrived at the bciich, Bo'na-
kwala came to meet tliem. They unloaded the canoe, and Txi'iiakwala
and ^o'^atsa skinned the sea otters aiul stretched the skins. After
that they ate. Then 0'maxtVi'laL«l spoke: "O father! I will go and
see who lives east of us." NEmd'gwis replied: "(Jhild, beware of
storms when you cross the sea. (!o, and take 'lo'^jatsa along." Karly
the next day O'maxtTi'laLe and 'lo'-iatsa started. Tiiey spread the
sea-otter skins over the bottom of their canoe and paddled straight
across to the north end of the island at the mouth of Knight Inlet.

fcV

wiila
ifter
and
•e of
Oarly
I the
,i.i>ht
iilct.

THE KWAKIUTL INDIANS.

387

When he approached YaaiXugiwaiio, ho saw a canoe with two men
coming up. O'maxt'a'laLd i)addled toward tiiis canoe. When tiie
caviocs wi're side by side, the men took hold of each other's gunwale
and < )'maxt'a'laLe said: "Where are you going, brother?" The one
in the bow of the other canoe replied: " Urother, I air hunting among
tliese islands here. I tliank you for me«^ting me here. 1 am (Jil'wati-
liqala. Who are you, brother?'' O'maxt'a'lai.c replied: "'Thank you,
brother, for meeting me here. I am O'raaxt'a'laLr. Let us go to my
house, the smoke of which we see there on the other side. It is not far.
Come, take my canoe; it is yours now." Then (^a'watiliqala s])oke:
"Brother, now this my canoe is yours and everything that is in it.''
He meant the mountain goat skins with which it was covered and his
harpoon. But O'maxt'a'laLe's canoe was all covei-ed with sea-otter
skins. IJis blanket was made of sea otter and his harpoon line of the
guts of the sea lion, while Qa/watilitiala's line was of cedar bark and
his blanket made of mountain goat skin. ( )'maxt'a'laLr' spoke : "Thank
you, brother. Now come across to your canoe and let me go into the
canoe you gave me." Qa'watili(iala arose and went into O'maxt'a'-
laLe's canoe, and O'maxt'a'hiLe arose and went into (^ri'watili(iala's
canoe. This was as though they had exchanged their hearts so that
they had only one heart now.

Then Qa'watiliqala spoke: "That is done. Now, brother, rome to
my house. Ft is beyond this point." They paddled on, and when tiiey
had nearly reached Qa'watili(jala's house, he said : " Brother, take care.
When I jump into my house, you and your slave must Jump in at the
same time." Now they arrived at the beach in front of the house of
(JiVwatiliqala. They went ashore and walked uj) to the house. When
they arrived in front of the house, the mouth of the door of (Ja'watili-
(jala's house opened. They jumped in all at the same time and it bit
only a corner of Lo'Latsa's blanket. Then the posts at the sides of the
door spoke, and the one to the right hatul side said: "You made them
come to your house, (Qa'watiliqala;" and the ])Ost on the left-hand side
said : " Now s[)read a mat and give your guests to eat, Chief." It is said
that the cross-beams over the rear posts were double-headed snakes
(sI'siuL), which were constantly playing with their tongues. The posts
in the rear of the house were wolves, and a gri//.ly l)ear was under each
of the wolves. Carved images were all round the house. O'maxt'ii'Ial.
and Lo'r.atsa were sitting in the house and wer«^ given mountain goat
meat to eat. When they had linished eating, the speaker of the house
said: "What do you want hereT' Now O'niaxt'a'hiLe beheld the
daughter of (,>a'watili(pila. who was sitting in the i-ear of the honsc.
He thought: " 1 will say that 1 came to marry her." Then the Ihouglit
hearer of the house spoke: "Cliief O'nnixt'a'lai/' (iame to marry (^awa-
tili(iala's princess." (^)a'watili(pila said at once: "<), brother! thank you
that you want to nmrry my daughter. It has l)een my desire that
you should marry her, brother <i )'nnixt'a'laLe. Now you marry my i)rin-
cess and you shall have this house for your house as a gift from your

t I-

f in "^

38H

REPORT OF NATIONAL MUSEUM, 1895.

III

ti I

wife siiid the; great wolf dance Walas'axa'.' Its names are (l-algMyalis
and (l-alqEnialis and QEmo'ta'yalis and QKinotilelagMlis, and yonr sum-
mer names will be XEfye' and Neg-e'tsV' and (^oaxo'L and (r-'ig'EsLEn.
The fj^reat dance Wahis'axa' has forty sonj^s. Von will use this lionse for
the coiebration of the winter ceremonial, my son-in law. That is all."
Till spoke Qa'watiliijala to ( )'maxt'a'laLr'. The latter rejilied : "Thank
you, Chief (^fi'watiliqala. I am j^lad on account of your s»>Gech, father-
in-law. Xow teach me the aonji's of the dance Walas'axa', for I will at
once invite all the tribes when I reach home." Thus spoke O'maxt'a'-
lar.c.

The speaker of the house said: "(), Chief <^iVwatili(iala! Let us
have the winter ceremonial to-nif«ht, that our sonin law may see our
ways." QiVwatiliqala answered: '' My speaker, your advice is j>()od,''
and, turning to the wolf posts of the house, he continued : " Xow take
care, friends, you, (i>Emr('ta'yiilis, sind you, t^EmotilElag -ilis. I lowl. that
our friends (r-alalai-ila and his children may coiue." When he had
finished, O'maxt'a'laLe said: "O, father-in-law ! I now invite you and
your tribe to bring my house, myself, and my wife to my jdace. I can
not withstand your words, father-in-law! 1 say, thank you! Now let
me watch your supernatural dances to-night, else I shall not know
what y<m are doing in this great dance."

At night the speaker of the house said: "Now, magicians, howl!

that G-alalai jla and his children may come." Then (^)Eiiio'ta'yidis and

QEmorilElag'ilis, the posts of the house, howled four times each. At

once a howl like theirs was heard back of the house. Then (ia'watili-

(jala called his tribe, the ancestors of the Ts'a'watEr'uox. They entered

their chiefs house, and as soon as they had assembled the wolves came

in. All the men cried: "Ylhli, hu, hu, hfi, hu, hfi!" Four times they

did so, iind then they sang:

1. llo was niado to ait between tlio wolves, hai.

2. He was taken aroiiiitl the world by Lriltstahuia, the wolf, hai.

For four years I was coming home.

II.

Then Ma't'i'.m took me away.
III.

1. My poor yonnjjer brother, 'riVinkut'danni.as, who lives on the other aide, lies ihi a,
for yoii said long ago that he was the lirst to show the wolf dance, my yonnger
brother, iii'inkni'dauni. as, who lives on the other side, i hayo ihi, iyiho fi, ihi, iyiho,
o iyi, hayf), o, ihi, iyiho, o, lyi, ihi, iyiho, o,

2. My ]i(K)r yonnger brother "lamtalai. the T'l'.na'xtax, lies, ihi a, for yon said that
long ago lie was the lirst to show the w(df dance, my yonnger brother, ;)amtal:ii,
theT'Kna xtax, i hayo ihi, iyiho o, ihi, iyiho, o iyi, hayO, o, ihi, iyiho, o, iyi, iyiho, o.

IV.

1. Come, come, come, come and make love to ihe son of the wolf I Conn- ! yihi, yibi,

i i, W(l o o o o o.

2. i.<i,atalaenr)x, the wolf, has been all around the right-hand side of the world.

' See page 477.

THE KWAKMTL INDIANS

389

ihl a,
iiin<;('i'
iyili'i,

I tliiit
iitiil;il.
ilu"), 0.

yibi,

These are all tlie soiij<.s I know. If you will go t<» the Ta'a/watKenox
you can learn all the forty son{j;s of the Walas'axa'.

When the <lance of the wolves was at an end, (^a'watiliciala said:
" (), friends, I invited you, my tribe, that you may know that I gixv my
dauj^rliter in n»arriaj,'e to O'maxt'a'hiLf', chief of the (I'l'g-ihiaiu on the
other side. >'ow let us go and take our son in-law, his wife, and his
house home. And he shall take this }>Toat dance. Let us go to-
morrow I" Then the people left the house and the next day they made
ready to start. They went across, takinj^- the house and (^)a'watiliqiila's
dauj^hter. They stopped at Ga'yuX. They built a foundation of drift
logs. In four days they finished the house.

Then O'niaxtVi'laLe went to tell his father NEuiO'gwis, He entered
the house and said: "Come, father! let us go to my house at (la'yux.
I have married the daughter of QiTwatiliipila. I brought my father-
in-law and his tribe, and also the house and the great dance Wjllas'-
axa', and a great box and three baskets. 1 do not know what is in
them." NKmo'gwis replied: "Let us invite Ts'E'nXqaio and La'laX-
sEnt'aio and Kuax-ilano'kumae, that they may see your house.'' And
he sent I'.o'nakwala to invite the tribes. Then O'niaxtVi'laLr' and his
father went, and ( )'maxt'a'laLr' said : "Take care, father I As soon as I
jump through the door of my house you Jump with me.'' When they
arrived at the house, the mouth of the door opened and the father and
son Jumped i'.i. Then the posts said: "(loon! greet them who come
int()your house, Chief!"' NEuio'gwis spoke: "Welcome, Hiothcr (i>ri'wa-
tilicpila. I have heard about you. I tbaisk you for having given your
(laughter and your house to my son." Qa'watili(jala rei)lied: "O,
brother, I am glad that I have seen you. From now on your name
will be Great NEnift'gwis (Wfi'las XEnio'gwis). This box fdled with
curried skin blankets is for you, and the basket tilled with marten
skins, the one tilled with niiidc skins, and this one tilled with lynx
blankets."' Then O'maxt'a'laLe left his house, because he heard men
speaking outside. He saw his uncle lid'nakwala and the guests whom
he had invited. Then O'nuixt'a'hiLe said: "Xow let us Jump into my
house all at the same time." When they were all ready, the door
opened and they all Jumped in. Tiien the posts spoke: "(lo on! greet
them who come into your house, ('liiefl"' The guests sat down, and
were given to eat. When they had tiuislied, they performed the winter
ceremonial. 0"maxt"aiai.e showed the Wfdas'axa'. Afterwaids he
gave sea otters to Qa'watilirjala's tribe, and he gave blankets made of
curried leather, marten blankets, mink blankets, and lynx blankets to
Ts'E'nXcjaiw, La'laxsEnt"aio, and Kuax-ilano'kumae. His winter dance
lasted four days. He was the first who gave away blankets to all the
tribes, and who gave a seal feast. That is the end.

Uefore leaving this subject I must mention that all the clans authen-
ticate the claim to their rank and to the greatness of their ancestor by
telling of a meeting between him ami <»ne of tlie two deities which
prevail in the mythology of these tribes, Q'a'nig'ilak" in the Newetteo

r I

300

REPORT OF NATIONAL MUSEUM, 1895.

group, and KiK'kiiaxri'or' among tlic other tribes. Tlie La/lauLLEla of
tlie La'i.asiqcmla, for instance, say tliat tlieir ancestor, NomasK'nxelis,
knew tliat Q'a'nig-ilak" was coming. Tlien lie told his son LExx-a'lix-i-
la'yuto go to Xn'spalis (Newettee Bar) and there to await Q'a'nig-ihik"'8
arrival. He hiniself remaiied, and was transformed by (^M'nig-ilak"
into a stone, which may still be seen on IToi)e Island. LExx*a'lix*ila'yu
went to Xu's])ulis, but Q'a'nig-ilak" did not molest him, because he was
afraid of him.

The (rM'g'ihiain of the same tribe say that lie met <)"meaL, who
pointed his forefinger at him whenhesawhim coming. At once his head

was perforated. Q'a'nig-ilak" retaliated, and
they saw that they were equally strong.

I do not need to enter into these legends
any farther, because they are all of the same
character and are merely intended to show
that the ancestors of these clans were pres-
ent at the time of the transformation of men
into aninmls, and tiiat they were as strong
as the deity liimself. For the details of the
Q'a'nigMlak" legend ' refer to my book.'

With this 1 will leave the clan legends and
their connection with the crest and the pot-
latch. Incidentally I will mention here that
ligures commemorating distributions of
l)roperty, the breaking of coppers, ami
grease feasts are often jdaced on top of the
house or on the poles. To this class belongs
the statue of tlie speaker under the sun
mask (tig. l,p.3.'{S), and the si)eaker on top of
a liousein Alert Bay (tig. 2o). Other statues
o{ the same class are shown in Plate 18,
representing a chief who gives away coppers in a feast, and Plate 19,
representing a chief breaking a copper. This last ligure is placed on
top of the house at the tiaie when the father-in-law refunds the purchase
money with which his daughter has been bought.

In order to convey a better idea of the arrangement of the whole vil-
lage, I give here a sketch of the village of Newettee as it appeared in
188(5 from a sketc^h taken by myself at that time (tig. 2(5). The names
l)rinted in Roman letters designate the names of the houses, those in
Italics names of mountains oil (raliano Island, and the one in Italic cai>i-
tals is the name of the bay. The house W a'tsuxfiioa will be recognized
as tig. 17 (p. 377). The post in front of it is shown in tig. 21 (j). 380).
I have referred sever.al times to the fact that the clans also have
l)eculiar carvings which are used as dishes. A few of these are repre-
sented on Plates 2() and 21 and in tigs. 27-34. The dish shown in the
upper figure of IMate 20 represents the Ts'o'noqoa (see figs. 13 and 11,

STATl-K OK SI'EAKHK TAI.KINli To
Till-; I'EOl'I.K.

Alert Bay.

Frnin II wkt'tch hv t}n' .iiitlior.

"Indianische Sagen von der Nord-Pacilischeu Kimte," Berlin, 1895, p. 194."

e vil-
•0(1 ill
laines
ose ill

capi-
:nized

380).

have
r«'pre-
11 tlie
u\ U,

Report of U. S. National Museum, 18ii. — Boas.

Plate 21.

Carved Dishes used by the Fort Rupert Indians.

1 ■

11 V

» h

\ i,.

[

j:: ,i

THE KWAKIUTL INDIANS.

391

/hkMM

'.. . ■■:.', t~'.: l V, N..Y IF'.

C . ' '^s

' v ■ •■■•■• ■. ■■■ ..//■:> -v-'.'V -':%4%-
I 1 !' . ■■- .■ •■•r-''>'»ri:v-c?i.«->i

\:^. ^- ■:.■':■ '.■■■r'^'"^Mw

' '■ .'^■.■■■■^..^•.:>-SvSj-^-

ltd

■y.

«2 u

f^ (^

I'l

:it.l

392

REPORT OF NATIONAL MUSKUM, 18«>5.

Fig. 37.

FOOD TItAY.

Jtiiiilu.

('«l. Nil. SSHB'.i, I'. S. N. M. ('"Ili-.li..l liy .lanii.« li. Swan.

p. .'{71.'). That hIiowii in tlio next ll^jnre on tlie left of tlie siiiuo pliitc
rei)r(>.seiits a man and a snake.

I-'rotn tlie fact that so many carvinjis have reference to the clan totem
we nnist not conclude that each and every aninnil or human ii<;ure found

on any implement has the same
uu'aning. It seems to me that tlie
strong imimlse whi<'li tlie art of
the.se i)eople received from the devel-
opment of totemi.stic ideas must
have resulted in the general appli-
cation of animal designs for decora-
tive purposes. That this is the ca.se
maybe .seen particularly in the case
of dishes. The most favorite designs
for dishes all over the cultural area
to which the Kwakiiitl belong are
the seal and the canoe. The seal is not a totem animal, but merely the
symbol of plenty, as no animal of its size furnishes a larger amount of
meat and fat. Therefore the seal feast is also reserved for the highest
tribes of the Kwakiutl. The seal
design is used by each and every
tribe and by each and every clan.
The same is often the case with
the sea-lion design. 1 have
selected a number of the most
characteristic seal dishes (tigs. 28,
29, ;{0), and also a sea-lion di.sh
(fig. 31). The dish rei)resented
in tig. 30 shows the very character-
istic change of style which takes
place in the extreme north, begin-
ning at Yakutat. The deep, roun<l forms become flatter and wider
and the carving is less elaborate. The idea underlying the canoe dish
is evidently that a great abundance of food, a canoe load, is to be given

to the guests ( tigs. 32, .'{3, 34). The
canoe dish develops into a number
of animal forms, mainly through the
influence of canoe decorations.
The canoe is olten painted so as to
represent a whole animal. This
ornamentation was transferred to
the dish and has influenced its form
con.siderably, as may be seen in tig.
34. I merely adduce these examples
in order to show that not all ani-
mal forms have necessarily a totemistic origin. I think, however, that
in the course of the develoi)ment of this culture the preponderance of
aninml designs which were originally founded on totemism must have by

KiK. 28.

.SKAI, DISH.

irai.lii.

, N'iili..ii!il M11S.-U111. C.Ol.-.l.-.l l.v .I.inii's (i. .Sivn

Fig. 29.
SEAL DISH.

Hnitln.

Cat. No. S9157, r. S. N. M. ('..Ile.l.-il liy .laine.s (5. Swan.

wSt ■*.

THE KWAKIIJTL INDIANS.

31>3

a proceHsoi' eulH'iiu'iismcniitrilMiliMl to tlie piolilic {jfiowtli <»f th*^ totem,
\Vt' Imvc seen tliiit the teii(l«'ney to decorate objects witli animal <lesi};iis
was fostered by an art which was apjilied ahiiost excbisively to re|>resen.
tationsoftlietotem. Thus tlieanimal became the (h»minatingdecorativo
element. Tiieforceofaiialojiymnst
tlien have induced tiie people to in-
terpret certain animal liynres which
were originally only decorative on
the ])rinciple of totemism.

Other objects, such asdrnms( tig.
35, p. .'{I»5), boxes, house posts, et<'.,
seem to be exclusively <leeorated Kiji.ao.

with designs representing the
totem.

KK.VI. DISH.

Alaska.

r. S. N:iti-p|iat MilMftll

VI, TlIK SlMKITS PUKSlDINd OVKH THE liKLKilOTS CKUEMONIAL

AND THEIK (llFTS.

It is a common feature of all the legends referred to heretofore that-
the supernatural powers which wvva obtained by the ancestors be(^anu>,
the crest of aiiLm^ and that there is no mention of an immediate rela^
tion between the descendants of the ancestor and his crest. We have
to deal only with legends commemorating the early history of the clan.
They do not indicate that the b«'ing which iielped the ancestor con-
tinues to protect his <lesceiidants.

We have now to deal with another class of legends which relate
entirely to spirits that are still in constant contact with the Indians,
whom they endow with supernatural powers. In order to gain their
help, the youth must prepare himself by fasting and washing, because
only the pure lind favor with them, while they kill the impure.
Every young man endeav<n"8 to find a protector of this kind. It is

clear that this idea corresponds
exactly to the manitou of the
Algonquin Indians, and that we
have to deal here with the ele-
mentary idea of the acquisition
of a guardian spirit, whicii has
attained its .strongest develop-
ment in America, Its specific
character on the North I'acilic
Coast lies in the fact that the
guardian spirit has become he-
reditary. This is the case
among the northern tribes of British Columbia, It is also the case
among the Kwakiutl and among the Chinook. When the youth pn^
pares to meet a guardian spirit, he does not expect to find any but those
of his clan. This is i>robably the reason for the relatively small number

FiR.31.
DETAIL OF SEA-LION DISH.

r. .s. Niitiniiiil Miisciirii.

! li^

! i .,

;..■' I

':'»;

3J)4

KFJ'OUT OF NATIONAL MUiSEl'M, 1895.

(TANOK DISK.
AlUHkll.

Cut. N.r. '."VMI. I'.S. \. \I. Cill,.,!,.,! I,

A. FI.1I..IT, r. S. A.

of Hiirli spirits— for amoiij* llic Iiwliaiis of tli« pliiiiis, anion;,' wlioiii »'ach
man liiis liis in<livl(lual spirit, their nnniber is unliniitcd — iin<I it lias
also }i'i\ii\\ o(;<;asion for tiKMlcvi'lopniiMit of a nioni elaborat*' niytlioloj,'y

r<^Iilting to these spirits.

I shall ^ive a list antl brief descrip-
tions of these spirits and of their ^'ifts.
I. Wlnji'la^filis ( making war all
over the earth). The descriptions of
this beinj; are very in<lelinito. lie is
a warrior and lives in the far north,
lie tiavels about eonstantly and never
leaves his caiioe. Solar as I am aware
he is never represented in n>asks oi'
other earvinjjs. IJy obtaining; hisi»ro-
tection a youth may ac<niiro one of the following' jxiwers. He may
beeome a —

(1) T'o'X'uit, who is invulnerable and has power over the si'siuL,
M'hich assists him and his friends on war expeditions.

(2) Ma'maifa. The mri'ma<i"a
has the power to catch the in-
visible disease spirit, which is
constantly flying through the air
in the form of a worm. He is able
to throw it int() his enemies, who
die from its effects at once.

(3) Hawi'nalaT.{=war dancer),
whobythehelpof Wina'lag-ilisis
insensible to the- pain of wounds
and can not be kille<l, may he be
ever so severely wounded.

II. Baxbakualanu Xsl'wae (the first one to eat man jit the mouth of the
river, 1. e., in the north, because the ocean is considered a stream running
northward). He is a cannibal living on the mountains who is always in

pursuitof man. Red smoke rises
from his house. His servant (or
wife) is (}'o'n)iiioqas (=the rich
wonuin), who procures food for
him. He has a female slave,
K'i'nqalaiiala, whoalso jn'ocures
food for him, by catching men
and gathering corpses. Near
the door, in his house, sits his
slave Qoa'xqoaxualanuXsIwae,
the raven, who eats the eyes of
the people whom his master has devoured. In his house live also the
ho'Xhfik", a fabulous bird, with an immensely long beak, which lives
on the brains of men, whose skulls he fractures with his beak, and the

Fig. 33.

CANOE DISH WITH SEA-LION DEtllON.

r. S. NiiUi.iial MiisiMiiii.

Kifj. 34.

CANOE DISH WITH ANIMAL DESIGN.

AliiHk,i.

Cat. No. IC.Ml, i:. S. N. M. r..ll,.,l,.,l l>y A. (I. Ilc.ir, [•. S. A.

THE KVVAKIUTL INDIANS.

395

<'ill

iiiihiil LM'i/./.lv beiir. Iliii'alik-ilaL is described as one of liis friendH.

A person wlio meets liitn or one of his snit nuiy become a —

(I) IliVmatH'a, a eannibal, into whom he instills t)i<> desire of eating
hnman tiesh, and who ilevours whomsoever lie can lay his hands upon.

(!') lla'insliamtsKs, a cannibal of less violent character.

(;j) No'ntsistalai,, who isable to<levourand t()uch liiewitli impunity.

(4) Na'ne s UaxbakualanuXsi'wae, the griz/ly bear of tin; cannibal
si)irit, who delijjhts in killinjif people with his stronfj paws.

(.")) K'i'nipdai.ala, who i)rociiies hnnnin flesh for the ha'mats'a.

((») (^V»'uuno<pi, who also procures human liesi. for tluj ha'mats'a.

Fijj. 35.

SIDE OK HUX IlEHTM WITH I'AINTED liKSION nEPRESENTINO THK l:AOLI.

IV A, N... ■1>. I!..vnl i:iliri...:r:i|,l,i,:.l Miis.iiin, ll.Tlin. (■..II,, i.-d l.y A. Jiu-.,lwrTi.

(7) Ho'Xhok", who breaks the skulls of men.

(8) Ilai'alik-ilaL.

(9) Na'ua(piualiL(=sunrise(lance), which isgiven by BaxbakufilannX-
.sl'wae and Ilai'alik-ilaL Jointly.

III. MatEm, who lives on the top of steep mountains. It is a bird,
and bestows the faculty of tlying.

IV. The ghosts who bestow the power of returning to life atter the
person has been killed.

There are a consider.able number of others of less importance which
1 will not enumerate here, bt'cause iu many cases it is ditlicult to

V F

I %

i .■ . '

«^^

390

REPORT OF NATIONAL Ml'SEUM, 1805.

' 1

de!<cribe in what tlie gilt of tiie spirit consists. This diihculty aiipears
even in the precediuji- list of the most iMii)ortant spirit.s.

Owing to the fa(!t that these spirits .are hereditary, their pifts are
always eontained in the legend detailing tlieir aecjuisition by tlie ances-
tor of a elan. Tlie principal gifts in these tales are the magic har-
poon which insures success in sea-otter hunting; the death bringer
which, when jiointed against enemies, kills tliem; the water of life which
resuscitates the dead; the burning lire which, when jiointed against an
object, burns it: and a dance, a song, and cries which are peculiar to
the si>irit. The gift of this dauce means that the protege!) of the
spirit is to i)erform the same dances which have been shown to him.
In these dances he personates the sjiirit. He wears his mask and his
ornaments. Thus the dance must be considered a dramatic perform-
ance of the myth relating to the accpiisition of the spirit, and shows to
the people tiiat tlie performer by his visit to the spirit has obtained
his i)owers and desires. When n(>wadays a spirit appears to a young
Indian, he gives him the same dance, and the youth also returns from
the initiation Idled with the powers an«l desires of the spirit, lie
authenticates his initiation by his dance in the same way as his mythi-
cal ancestor did.

The obtaining of the magical gifts from these spirits is called
Lr»'koala, while the i)erson who has obtained them becomes nau'alak",
supernatural, which is also the (juality of the spirit himself.

Th(v oinaments of all these spirits are described as made of cedar
bark, which is dyed ve<l in the Juice of alder bark. They appear to their
devotees only in winter, and therefore tiu> dances are also performed
only in winter. For this reason tiiey may conveniently be called the
winter ceremonial. I shall revert to tliis subject more fully latei- on.

The following legend of the origin of the ha'nnits'a (told by tlie
Na'q'oaijttKi) will make clearer what I have said:

The fiist of the AwT'k-'cnox lived at Wa'waLala. Their chief was
!Nri'nwa(]awe. He had four sons who were mountain goat hunters.
At one time the mend)ers of his tribe were disapiiearing one after
the other and he did not know what became of them. XiVnwaciawe
wante<l to eat niountain-goat meal. His sons ottered to go out hunt-
ing. These are the naiiics of the sons of Na'nwaiiawc: Ta'wix-amaye
and Qori'ijoasililag-ilis, and Yfi'ciois, and the name of t)ie youngest
was Xfi'Lilokue. The yonng men made themselves ready, and then
Na'uwaqawc advised them. Jle said: "Do not enter the house the
smoke of which looks like blood, else you will never return home.
Jt is the house of liaxbakuiilanuXsi'wac. The smoke of the house
of the goat is white; go there when you f.ee it. Do not go to the
house the smoke of whi<!h is grey on oii'.^ side; it is the house of
the grizzly bear. Else harm will !)cl'all you. Now go, my sons, and
mind what I told you." Ta'wix-amaye replied: ''We will try to avoid
misfortune.'' The young men left early in the morning. About noon
they discovered the grey smoke of which their father had si)oken.
Ta'wix'amaye spoke: ''Now let us see if our father's advice is good.

THE KWAKIUTL INDIANS.

3'J7

Only tiike caro, dear brothers, tliat no harm may befall ns." They
went on and soon they met the grizzly bear. They fought with him
aii'l he almost killed them, but finally they overcanu' the bear and
killed him. The brothers went on. At night they slept. In the morn-
ing Ya'qois awakened his brothers. They went on for a long time;
then Ta'wix-amaye said: ''My dear brothers, do you see that smoke
over there? That is what our father meant when he spoke of the
bloody smoke of the house of HaxbakualanuXsI'wae. Let us go
there!'' They walked on and eame to the door of the house. It was
open and the brothers entered. As soon as they came in, a woman
called them. Ta'wix-amaye stepped up to her and the woman said:
"1 am rooted to the floor. I will hel]) you. This liouse into which you
came belongs to BaxbakualanuXsi'wac. Now do as I tell you and
y take notice of what you will see. Dig a deej) hole in that corner of

this house. Then put stones into the Mre, and when they are red-hot
put then) into the hole."' When the brothers had done so, she con-
tinued: "Now cover the hole with boards. As soon as IJaxbakua-
lanuXsi'wac comes home he will dance, wearing his mask on his
forehead." As soon as the brothers had finished their woik a whis-
tling sound was heard. Then the woman said: "Now sit down. I will
say that I found food, that he may not see what we have planned.''
IJaxbakuillanuXsi'wae entered crying "hap." Then the ho'Xhok"
and Qorix()oaxualanuXsl'wae began to shout. BaxbakuilhmuXsi'wiie
lay on his back. His body was covered all over with mouths. Then
he arose. lie became excited and went lour times around the house
crying "hap." Then he went into his bedroom (ma'wiL). As soon
as UaxbaknalanuXsIwae had gone in there, the raven with feathers
on his head which reached down to his waist came out and danced,
going around the tire. The raven went back into the bedroou). Then
(ioaxiioaxuiilanuXsi'wae came out (trying "hap, hap, go'u, go'ul" and
danced around the fire. Then he M-ent back into the bedroom and out
came iUixbiiLardanuXsT'war' crying, "hap."' He danced around the
fire and ■^vent back into his bedroom. Then came the Iio'Xhok" crying
" Hap, hap, hr>, ho." He «lanced around the lire and went back into his
bedroom. Nrw liaxbakualanuXsl'wac and his lour k-i'ncialai.ala, and
the four q'o'minoqa came out. "Hai), hap," said liaxbakualanuXsi'wac
The k'i'nqalai.ala sang and said "hoip," and sometimes tiie (['o'lninocia
sang "hai, hai, hai, hai." llaxbaknalanuXsi'war' danced. As soon as
he canui to I he hole which the men had dug, Ta'wix-amayt' pulh'd away
the boards with which it was covered. IhixbakurilanuXsi'wac was
looking upward while lie was dancing. Then he fell into the hole
ui)on the red-hot stones, Tlien Uicy <'overcd tlu^ hole up. Now he was
dead. As soon as he died all the k-i'nciahiLala and (I'o'minoiia died
also, Tlie singers also fainted, While they were unable to see,
Ta'wixMinaye rook olf a'l their orn.imenis of red cedai" bark. He to(»k
the masks and the hii'mats'a pole and the whistles. The old woman
told himwhat todo. Shetauglit himthesongof iJaxbakualanuXsi'wue.

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When Ta'wix'amayri came home, be told his father Nil'nwaqawe what
had happened. Na'nwaqawe went at once to see BaxbakuahmnXsI'-
wad's house. He followed his sons. When they arrived at the house, the
woman wiio was rooted to the floor gave them food and spoke: "My
dear, Na'nwaqawc, you shall dance and keep the ha'niats'a mask, the
raven mask, and the ho'Xhok" mask, and the BaxbakufilanuXsI'wae
mask, and all the different kinds of red cedar bark. The q'd'minoqa
shall have red and white cedar bark mixed, and the "Bear inside the
door of this house" shall have whistles. The no'nLtslstillaL shall have
two whistles and red and white cedar bark. You shall also see how
the bedroom (ma'wiL) and the ha'mats'a pole are made. You see it
there, extending through the roof. Here, take the whistles of Bax-
bakuiilauuXsI'war'," Thus spoke the woman to Na'nwaqawr'. Now the
woman taught them the songs. She sang the song of the head mask.
This is the song:

1. The hri'mats'a mask of tlie forehead, the ha'niats'a luask of the whol:. w<.i''l, "3

pretty mask of that real HaxbakufilaniiXsi'war-. Tlie hA'mats a i.iii*k vi "
forehead, the ha'niats'a mask of the whole word, the pretty mask, ' I'l'i ti:ii lua
mv ha nil".

2. The ho'Xhok" mask of tho forehead, the ho'Xhok" mask of the whole world, the

pretty mask of that real HaxbakiiiilaiiiiXsi'war'. The ho'Xhok" mask of the
forehead, the lio'Xhok" mask of the whole world, tho pretty mask, a ma ma ma
me Jia me.

3. Tho raven mask of the forehead, etc.

4. Tho eaunibal mask of the forehead, etc.

Then the woman spoke: "These are the songs of the ha'mats'a mask
of BaxbakunlanuXsI'waO. Now listen to the song of qVt'mindcia. You
shall know that she always goes to get food for BaxbakuillanuXsI'waO.
This is the song:

1. Q'o'minrxja goes with mo aroniid tho whole world. Pliai, hiai, ai, ai, hiai, hiai.

Q'O'minoqa walks all around the world. Hiai, hiai, ai, ai, hiai, hiai.

2. Wo are afraid of (^'o'lninrnia's body which is covered with blood. Hiai, hiai, ai, ai,

hiai, hiai. yri'uiiiiOcia is foared by all because her body is terrible, Hiai, hiai,
ai, ai, hiai, hiai.

3. Q'o'mino<ia's eodar bark is tied on to you. Hiai, hiai, ai, ai, hiai, hiai. TI:m red

cedar bark of the whole world is making you voracious. Hiai, hiai, ai, ai, h>i;i,
hiai.

Then the woman spoke again : " That is the song of q'd'minocia.
Thus you shall do whenever you initiate a hn'mats'a; then the (I'o'mi-
noqa shall carry a corpse on her arms and she shall feed it to the
ha'mats'a." Then Xa'nwaqawe spoke: " My dear, go and teach us till
you can. Tell us what BaxbakualanuXsI'wae was doing, and tell us
all his names." Then the woman spoke: "Now listen, these are his
names: Qoa'lamk-a.slag-ilis (eating alive on earth), and NdXdana (eai
iug one num), and Ta'nis (ha'mats'a) and Xa'wik" (having eaten one),
and La'wek" (having swallowed), and LaxLawf'k" (swallowing while
standing), and Ild'kwctaso (wishing to be tame ^,, and yo(jimgasiV]ag'i-
lis (swallowing skulls on earth), and xo'iiai- ''Li/'hig-ilis k-asu Bax-
bakualanuXsI'wae (the real BaxbakurdaiuiXsiwae, s'-^ <il!. wing skulls

THE KWAKIUTL INDIANS.

390

o the
lis ill!
■II us
0 hia

'oa*,
one),
while
lag-i-

Uax-

kllllM

on earth), and Qf'clana (eating: many). And these are the names of the
(]V)'mino<ia: NiVwis (alone on earth), and Lawis k-aso Baxbakualaiiu-
Xsl'wae (the real BaxbakualanuXsI'waf', standing on earth).

"All red shair*be the cedar bark of the ha'niats'a, and whit«^ and red
shall be the cedar bark of the q'o'mirioqa.

"And this is the song of the k'i'nqalaLala." Then the woman sang:

1. Oh, how nicely you hoal your lifi'mats'a by your souk, liy your inafjical means of

hcalinir, ma mr hnina hamO.

2. Oh, how iiit-ely you sing your Becret song for your ha'matH'a, your magical secret

song, uia me hama hanie.

3. Oh, how nicely you sing your winter ceremonial songs for your ha'mats'a, your

magical winter ceremonial song, ma me hama hame.

Then the woman stopped singing and spoke: "This is the song of
the k'i'nqalaLala." Then Na'nwaqawe asked the woman : "Mj- dear,
now tell me who you .arer' Then she laughed: "]>o you not know who
I am? I am your daughter. Therefore I resolved to teach you all the
secrets of the ceremonial of BaxbakunlanuXsI'wae." Then Na'nwacjawe
spoke: "<>, mydear! Thanks, that I have seen you again. Now let us
go home."' Then the woman spoke : " It is impossible for me to go home,
because I am rooted to the ground from niy backside. I know it is
impossible for me to get up from this floor, but you must come some-
times to see me." Then Na'nwaqawe replied: "Do not say that, child,
lor I can not leave you behiiul." NiVnwaqawe tried to dig out the
root, but it became the thicker the deei)er he dug. Then Na'nwatjawe
gave up digging and thought he would cut the root, but the woman
said: "JJo not do that, wy dear, else I must die. It is best that you
c(mie sometimes to see me." Then Nn'nwa<|awr' gave it up and the
woman s))oke: "Now let ijie sing the song of the iiO'nLtsistalaL."
Then she sang:

1. You frightened everyone by your gifts, magical No'ni-taista dancer, hia, hia, liia, ya.

2. You made everyone feel uneasy by your wild cry, magical No'ni.tsista danctsr, hia,

hia, uia, ya.

3. You go all around the word, magical No'nLtsista danc<!r, hia, hia, ya. Voii drive

away everyone by your gifts, nuigical No'nLtsista dancer, hia, hia, hia, ya, ya, hia,
ya, ya, hia, hia, hia, ya.

The woman stopped singing and spoke to Nri'nwaqawe; "As soon as
you get home, give a winter dance. Let Ta'wivamaye disappear, he
shall be ha'mat.s'a; then four days later C,Joa'(|oasililag'ilis shall dis-
appear. Lie shall be (['(I'miuocia and get food for that iia'mats'a. iM>ur
(lays later Nu'Liloqoe shall disappear. He shall be nO'nLtsistalaL, and
you, NiTuwatpiwe, shall be the 'bear of the door of your house.' You
shall have two whistles. And the dancers shall wash every tburth day,
ami after they have washed four times every fourth day they shall wasii
every si.xth day. After they have washed lour times every sixth «lay
they shall wash every eighth day. After they have washed tour times
every eighth day they shall wash four times every twelfth day. For
four years the Ila'nuit.s'a shall do no work, else he will die early. Now

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KEI'ORT OF NATIONAL MUSEUM, 1895.

yo'.i kr.ijw the names of all your dancers. Now go liome and take the
name of the house of BaxbakualauaXsi'\va<'. This is its name: 'Place
of red cedar bark' (Lil'qakwatsc). i'hat sliall be the name of your
house." Now Na'nwaqawe and his sons went hoifle. When they
arrived, he invited his tribe, and after they had eaten Ta'wix'amaye
disappeared. Then Xfi'nwaqawc's tribe tried to find him who was to
be a ha'nnits'a. Na'nwaiiawc did all the woman had told him. lie
and his sons were the (irst to celebrate the winter ceremonial. That
is how we know about the dances and the different kinds of cedar bark.
That is the end.

There exist several versions of this important legend, and I will
record here another which 1 obtained from the Awl'k-'cnox. The
beginning is the same as that of the preceding version; but when they
reach the canidbal's house, it continues as follows: They met a woman
who wa r i' ig her baby. Opposite her a boy was sitting whose
head was c. ' ously large. The fojir brothers went near the fire and
sat down on ,. ;)ox. When they did so, tlie eldest one hurt his leg so
that the blood oozed out of it. Then tin' boy nudged his mother and
said: "Mother, I want to lick the blood,'' but his tnotluir restrained
him. The boy began to scratch his head and finally commenced licking
the blood notwithstanding his mother's order. Tlien the eldest of tiie
brothers nudged the youngest one and said : '"Oh, why did we not follow
father's advice?" The boy continued to li(dc the blood. Then the
eldest brother took his bow and shot an arrow out of the house through
the door. He asked his youngest brother to go and bring it back. As
soon as he had left the house he ran homeward as fast as he could.
Soon the eldest brother took another }»'tow aiul shot it through the
door. He asked his next youngest broiner to fetch it, and lie also took
the ojiportuidty and escaped. Finally he shot a third arrow, and the
next brother went to fetch it. He also ran homeward as fast as he
could. Then the boy began to cry. The woman asked the oidy
remaining visitor: "Are not your brothers coming backF' and he
replied: "They only went to fetch my arrows." Then he shot a fourth
arrow and went himself to fet(!h it. As soon as he had left the house he
ran homeward. When after some time the brothers did not return, the
woman knew that they had escaped. She stepi)ed out of the house and
ealled her husbaml: "BaxbakuidanuXsi'wae, 1 Inive allowed our good
dinner to escai)e." IjaxbakuillanuXsi'wae heard her, although he was far
away. He ])ursued the boys, crying "ham, ham, ham" (eating, eating,
eating). Tiie four brothers heard him crying, and ran as fast as they
could. The eldest brotlier carried a whetstone, a coud), and a bottle of
hair oil. When HaxbakuillanuXsi'war' had conui near them, he threw
his whetstone over his shoulder, and behold ! it was transformed into a
mountain which compelled tiie pursuer to go round about it. But soon
he drew nearer again. Then the young man poured the hair oil over
his shoulder. It was transformed into a lake and the pursuer had to

'11

WHS far
catinj?,
IS they
ottle of
til row
into a
it soon
il over
had to

THE KWAKIUTL INDIANS.

401

go around it. But again he came near the flying youths. Then the
young man threw his comb over liis shcmhler. It was transformed into
an impenetrable thicket. The pursuer had to go all around it, aud mean-
while the three brothers came home. Their father let them in and
bolted the «loor. Soon liaxbakufdanuXsI'wae arrived and demanded
admittance. Nr»'aqaua killed a dog, cut it to pieces, and gathered its
blood in a dish. Then be invited BaxbakualanuXsT'wae to come to a
knot hole in the wall of his house and oftered him the full dish, saying,
''This is the blood of my sons. Take it and carry it home to your wife.
Come back tomorrow and I will feed you." BaxbakualauuXsI'wae
took the dish and went home. Then Tsd'ena, No'aqaua's wife, made a
deep ditch and built a huge fire. She put stones into it which when
red-hot, she threw into the ditch. Then a skin was stretched near the
fire so as to conceal the ditch. Soon BaxbakujllainiXsl'war' and his
wife i^rrived. He had brought his four children. When they went
into tl t ''.ouse, he left his youngest child on the beach to watch the
canoe. There Tso'ena made them sit close to the Are, their backs
turned to the skin wliich concealed the ditch.

Then BaxbakujllanuXsI'wae spoke to No'aqaua: "You know how
everything happened in the beginning of the world. Tell me!"
No'aqaua replied : *' I shall tell you. What shall 1 tell you about what
happened in the beginning of the world, grandchildren? A cloud was
on the mountain. Soon you will be asleep." When he had sung so
twice, BaxbakuillanuXsi'wae and his whole family were asleep. Then
No'aqaua and Tso'ena drew the back of their seat and they fell into
the ditch. They threw the red-hot stones on top of them. Twice
BaxbakuulanuXsrwae cried "ham, ham!" then he was dead. After
some time they pulled out the bodies. No'aqaua cut them to jiieces and
scattered them in all directions, singing: "BaxbakuillanuXsi'wae, you
shall pursue man." They were transformed into moscjuitoes.

Here is another legend explaining the initiation of the Oe'alitx, a
subdivision of the He'iltsuq.

A woman named Ts'u'mkwalaqas came to the Stikine River. There
she gave birth to a boy who was at onee transformed into a stone. It is
now a large mountain at the Stikine. It has a name, but I do not know
it. She had two brothers whose names were Wfi'kas and Do'kwa-
lesala living in a village at Goose Island. She wanted to go to see her
brothers. She went <m in her canoe and came to the Skeeiia Biver.
There she gave birth to a boy. He was also transformed into stone. It
is now a large mountain at Skeena Biver named Kuga. Again she was
with child. She came to Xa'exaes. There she gave birth to a boy,
who was also transformed into stone. It is now a large mountain at
Xa'oaes named (lugasp'its'awe. Again she was witii child. She
started in her canoe and came to Da'yasiowe. There she built a house
of cedar bark. After four days she gave birth to dogs.

Then she used to go digging clams on the beach in front of h"" iiouse
NAT MIS 95 L'G

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ill

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402

REPORT OP NATIONAL MUSEUM, 1895.

to get food for lier <!lul(lreii. Now the yotuig dogs began to grow up.
At night when it was low water, she wont down to the beach carrying
a torch, and dug chims. Then she herd a sound like the singiug of
many children. Ts'u'mkwalaqas wanted to know who the children
were. She put her digging sti<k into the ground, took off her cape, and
hung it over the stick. Thus she made it look like a person. Then she
went to see who was singing. She looked through a hole and saw now
that her children were all boys. Then she was watching them and
learned their song, and ti. > song is sung in the He'iltsuq language:

1. Spreac on tLe fl<or. Aiha!

2. Down ;'\e Ktrear i of the world.

Aiha!

Now she Jumped into the house and said: "You have no father and
you are men. I nmst always work hard to gather food for you." Only
the youngest one put on his dogskin in time before the woman had
taken the skins and thrown them into the fire. Then the eldest spoke:
" Don't let us sit like fools; let us begin to work and help our mother."
He continued: "What work shall I do for my mother? I shall be a
wood carver." The second brother said : "I will be hei- canoe builder."
The third brother said: "What work shall I do for my mother? I will
be the killer of monsters." Then the dog spoke: "I will be her dog
and watch that no sickness comes near her. I shall bark when an
invisible spirit approaches." Now it grew dark. On the following
morning the wood carver carved figures of men and he carved house
posts of different forms — in the shape of all kinds of fish and land ani-
mals. 1 1 is said the posts were as long as a forefinger. He made eight
houses, and then he made one more house. He made it pretty; it had
a front carved in the shape of a raven. He built another one with the
front carved in the shape of Wiganx-tx, and he made still another one-
eleven houses in all. And the canoe builder built toy canoes. He
made many.

At night the wood carver took the houses and put them on the ground
on each side of his mother's house. Tiie large house was in the middle
of that village. Tlien the canoe builder put his toy canoes in front of
the houses. In the morning Ts'u'mkwalaqas went out. What should
she see but many people and Large canoes. Now she was rich. The
wood carver went to the small river near by and made a salmon trap.
He carved salmon of alder wood. Therefore tlie Hesh of the salmon is
red. On the following day he went to look after his salmon traj). He
found one fish in it and gave it to his mother, who cut it open and dried
it. On the following day he went again to look after his salmon trap.
He found eight salmon. He went home, carrying them on his finger,
and gave them to his mother. Then he told his mother to look after
the trap from time to time. The killer of monsters had killed by this
time all the monsters living in the sea near the coast.

Then the brothers said they would go into the woods. In the morn-
ing they went, and the wood carver was the leader. At night they

THK KWAKIUTL INDIAMS.

403

Irouiid
iddle
.nt of
[boukl
The
trap,
riun is
Ho
1 dried
trap,
luger,
after
this

Inorn-
they

rested under a cedai- tre«'. It had not 1>een (hirk very lonj; when they
heard a sound far away, " VVanio ino-nio mo- ,vamo-mo-nio-nio.' That
means: River, river, run, run, run, run. The three brothers were fright-
ened. Now the souihI came closer, closer, and closer. They heard it
four times, and every time nearer. They did not know what made the
sound. Then they heard another noise, "hfihi, hi, hi, ahl, hfihi, hi, hi,
ahl, hi, hi, hi, ahl, hi, hi, hi." (This is the cry of (^'o'niinoqa.)

They heard the cries four times, and they came nearer eveiy time.
Then the wood carver said : '' 1 wonder what produces this sound," and
the canoe builder said: "-Do not talk too much; are you not afraid?"
Then they heard a sound again, "hap, haj), hap, hap, hap, hap, hap."
(This is the cry of BaxbakualanuXsi'waf'.) They heard the sound four
times, and it came nearer every time. Now the sound stopped close to
the place where they were sitting. Then the killer of monsters said:
" Let us go and see what makes the noise." The^, all went, and after
a short time they saw a large house. Sparks were coming out of the
roof. They entered, and a man came and told the brothers to sit «lown
ou the right-hand side of the house. Then the speaker of the winter
ceremonial said: ''Now wat<*h, brothers; now you will get a magic
treasure." Tlien the No'nLEing-ila came in and danced. It was lie
who always said " wamo-mo-mo-mo." As soon as he had tinished. the
speaker of the winter ceremonial said: "Watch his dance. We call
him No'uLEmg'ila. It shall be your dance." Next QT/minoqa came
and sang " hahl, hi, hi, hi, ahl, hahl, hi, hi, ahl I"

Then she danced. When she had finished, the sraaker of the winter
ceremonial said: "It shall be your dance. Her iiame will be GaLgi-
yots'enox, or invisible spirit. Now take care of that dance." Thus
spoke the speaker of the winter ceremonial to the brothers: "White
and red is her dancing ornament." Then the brothers heard far off
the ha'mats'a's cry "hap, hap." Now it sounded near the door of the
dancing house. BaxbakuAlaiiuXsl'waf' came in and cried " hap" in the
doorway of the house, and the people sang for him. This is his song:

1. The whole world speaks of the strength of the mouth of liaxbakurilamiXsi'war'.

llamai, haiuaniai, baniai, hamaniai.

2. Frightent'tl is the whole world of the mouth '>f IJaixbakualanuXai'war-. Ilaraai,

hamamai, hamai, hamamui.

3. For four men searched the strength of the mouth of Haxl)akurilauuX8i'w«r'.

Hamai, hamamai, hamai, hamamai.

I do not know the song of No'nLEmg'ila and QM'rainoqa. Now the
brothers came home. Then tlie wood carver disappeared. He was
taken away by BaxbakuiilanuXsi'waO. After four days thecanoe builder
disappeared. He was taken away by No'nLEmg-ila. That is how the
winter dance of Oe'alitx originated. That is the end.

I will give still another legend of an initiation bylJaxbakunlanuXsr.
wae. It belongs to the clan G*e'xsEin of the T'Ena'xtax.
The first of the T'Ena'xtax lived at Le'kwade. Their chief was

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404

REPOKT OF NATIONAL MUSEUM, 18!»r>.

LiVwiiffis. Tie was in love witli a jrirl. Once upon a lime she went up
tJie river to pick berries, and LiTwaji-is followed her. lie walked along
the bank of the river, while she had j^one up in Iht canoe. When it {jrew
daik, li«' heard cries in the woods. Then he , jumped into a ])ond and
rubbed his body with hendock branches. He went on. He heard the
cries all the time and bathed in another pond. He v/alked on. Now
the cries were close to him. He bathed again. Now the cries came
quite close to him. He bathed the fourth time. /\s soon as he had
finished, he saw a woman with a large head and nuitted hair and with
a face which was fidl of scratches. Lfi'wag'is went up to her aiul put
liis arm siround her waist. As soon as he had done so they both fainted.
He recovered lirst, but he put his arms around her waist only tighter.
Then the woman with the great head recovered and sjjoke: " I am the
crier of the woods. Now let me go and I will help you to obtain every-
thing easily. I will be your magical heli)er. Yon shall obtain easily all
kinds of property." Lfi'wag'is only held her more tightly. Then she
spoke again: "I will raise property for you.'' l>ut he held her still
tighter. Then she spoke again : " I will give you the water of life. Let
me go." But he held her still tighter. She spoke again: "Let me go.
Tjike my name, it shall be yours. You will be (^ori'dasgamals. I will
give you the apron that burns everything." Then he let her go. She
disappeared at once. She only left the four gifts, which she had given
him, on the ground. Then Lfi'wag-is took his magical treasures. He
went on and tried his apron against the trees of a mountain. Imme-
diately they were burnt, and you can see even now that the mountains
of Ts'a'watr' are burnt. Now he was glad. He hid his magical treas-
ures under a cedar tree and went on. He arrived at the village where
his sweetheart was living. She asked him: "Why did you not come
sooner?" He replied: " 1 lost my way." That night they went to bed
and played together. After a short time he was poked in the side
through a bole which was in the boards of the house. He arose and
went to look. As soon as he went out his face was co>'ered and he was
led away by a man. He did not dare to speak an .1 1<» ask, but he knew
that he was led three times u], a mountain and three times down. J)ur-
ing all this time his face was not uncovered. Then he knew they were
going up a mountain again, and he heard a cry, " hap, hap, hap ; hao, had;
gao, gao" (the cries of the ha'mats'a, the ho''Xhok", and of the raven.)
Then the man spoke: "My dear, do not be afraid. I want to give you
magical power. This is my house. I am liaxbakualanuXsI'wae. Vou
shall see everything in my house." They entered, and he uncovered the
faceof La'wag'is. "Nowlook, friend!" said BaxbakuillauuXsI'wae. You
shall have my name, WilgasiVlag-ilis, and your name shall be Ha'mats'a.
Now watch the daiice of the ha'mats'a." Then he heard the cries, " hap,
hap, hap; hao, hao; gao, gao." Then the raven that was painted on the
front of the ha'mats'a's secret room opened its mouth and the ha'mats'a
came out, vomited by the raven. Then he danced. La'wag'is did not

THE KWAKIUTL INDIANS,

405

here
come
bed
side
and
e was
cuew
l)ur-
were
liao;
iveu.)
e you
You
kl the
You
lats'ii.
hilp,
>\\ the
lats'a
d not

see the sinpers. After the first Hoiif-- the hn'iiiiits'a went back and the
ho'Xhok" catne out and danc^ed. After one dance he went back and the
raven came out and danced. With the next song th(^ hiVmats'a came
out carrying a corpse in his arms, which lie ate. VVlieii he liad eaten it,
lie danced again and went back. Me had four songs. HaxbakurdanuX-
sl'wae spoke: "This shall be your ha'inats'a, yonr name sliall be Wil-
gasa'lag'ilis, and llamigii'lagalits'ak" and XaxnawisiTlagMlis. Don't
forget the head masks of the ho'Xhok" and of the raven and tlie paint-
ing of the secret room. He called La'wag'is to see a ditch that was in
the rear of the house. Then he went and saw it. Something like a
rainbow was standing in the hole. La'wag-is looked down and saw all
kinds of animals and lishes in the hole. HaxbakiirilannXsi'wac spoke:
"This is the cannibal post of the dancing house. This shall be your
magical treasure. Then he taught him his song:

1. You are the preat RaxbakufilaiuiXHi'war, to whom every one look.s up, alio, o, o. fi,

br-m, arm.

2. This is tlie way of the true IJaxhakiirilannXsi'war-, aliii, 0, o, m, licin, arm.

3. O, nobody can live before the great BaxbakufilanuXsi'war, aho, 0, 0, r», hrin, arm.

4. Who came out of the woods to nie, aho, o, r», o, hr-m, ar-m.

Now he had learned the one song and IJaxbakualanuXsi'war' taught
him the second song:

1. Yon are looking for food, you great magician, inahamai, hania, hamaniai; yi

hama nui mai liauia.

2. You are looking for men whom you want to eat, great magician; mahamai,

liania, hamamai ; yi hama ma mai hama.

3. Yon tear men's skins, great magician, mahamai. You try to <!at many men, great

magician, mahanuii, hama, hamamai; yi hama ma mai liama.

4. P2veryhody trembles before you, you great magician. You who have been to the

end of the wovld, mahamai, hama hama mai; yi hama ma mai hama.

After the song BaxbakualanuXsI'wac called La'wag-is and asked
him: "Don't you want this harpoon shaft? It kills everything. Now
it is yours, and also this red cedar bark and the tire wtli which you may
burn everything, tlni water of life, and tlie (luartz for killing your ene-
mies." Then La/wag-is went home. That is the end.

The following legend belongs to the J^imkish:

There were two friends. One of them had gone into the woods to be
initiated by the spirits of his clan, while t'le other one was not yet ])re-
pared to meet these spirits. Xevertheless he went to sear(!h for his
friend and after four days he found him. When he returned, his father
asked him where he had been, and he told him that he had f»mnd his
friend who was being instructed by the spirits. Then his father struck
him, saying: "Do you not know that it is forbidden ? I shall be killed
on account of you,'' Tlien the youth became sad. At night he put on
his ornaments, which were nmde of abalone shells, and went into the
woods. He Avent up the liver and washed with hemlock branches.
The following morning he went on, and the next day he washed again.
Then he heard the voice of liaxbakurdanuXsi'wae. At the end of the

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■ I

' '

foiutli (lay ho cimio to a precipice aii<l lay down at its base to Jest.
Kai'ly ill the morning lie san' the rock open and out came Baxba-
knrilanuXsi'wac. 1I«» hid. and the spirit dew away over his head. Ilia
body was all covered with red cedar bark. Fonr days the boy st. yed
there. On the fifth morninp; when ISaxbakiirdaniiXsi'war' came out
again, he followed him, and saw how he took off his cedar bark orna-
ments on the bank of a pond and went to swim in it. When he dived,
the youth jumped fin-ward and i)Ut on the <;edar bark ornaments. Now
the spirit emerged. VV^hen he saw the boy decked with his cedar bark
ornaments, he said : "You have done well to take my ornaments. Now
I can do yon no harm.'' He took him along to his home inside the
rock. There he asked him: "What do you want to have? Do you
want this harpoon ? I)<) you want the water of life ? Do you want the
death-bringer? Do you want my hfi'matsa?" He gave him all of
these. The youth stayed with him fi)r four days. Then he was able
to fly. Then UaxbakufilanuXsi'war' instructed him to fly to a place
where his father was accustomed to fetch water for cooking. Soon his
younger brother came, and when he saw him, he discovered that he
had been away a long time. What had seemed to him four djiys were
actually four years. He asked the .young boy: "How is father? I am
your elder brother. Go and. ask father to clean his house." The boy
went back and told his father, who beat him for speaking of his dead
son. Then the boy ran back and complained to his brother that his
father had beaten him for carrying the message. The elder brother
sent him back to the house, asking him to repeat his recpiest. The boy
obeyed and when his father had heard the message again, he went out
to see by himself. As soon as his eldest son saw him he grew excited.
He flew across the river to the graveyard, tore corpses out of their
cofllins and dev<mred them. Then he dew into his father's house and
bit everyone whom he saw.

There are a number of tales referring to the acquisition of the
ho'Xhok". The Naqo'mg-ilisala have the following legend on this
subject:'

A number of women went to the island Yu'lO to dig fern roots. They
put some dried whale meat over the lire and a red-breasted owl came
and picked up some of it. It is said that there are many red-breasted
owls there. Then all of a sudden came the ho'Xhok" and alighted on
top of a tree. He came downward, pecking the tree. He came down
to the bottom of the tree, but it was hard on his beak. Now he walked
up to the women. He <;overed his nose and was transformed into a
man. He reached a woman who put some dry whale on the fire. She
laid a mat before him and put the whale meat on it. The ho'Xhok"
said : "I do not eat whale meat, I eat only man's brain." So saying, he
pecked the woman's head, broke her skull, and ate the brain. One of
the women had hidden when he came down. She went home and told
the tale. Then the Naqo'mg-ilisala resolved to make war upon the
ho'Xhok". Qo'nig'ustals and Waxalalaa took the blood of a woman

' Appendix page (i80.

THE KWAKIUTL INUIANH.

407

the
this

id on
low a
liked
ito a
She
lok"

lie of

Itold

the

iiniin

and washed themselves. Then they made war on the ho'Xhok". Now
they went to where the women had been. They i>nt wliale meat on the
fire. At once many owls came there and the ho'Xhok" alighted on
the tree. Now he came downward, peeking; the tree. When lie earae
to the toot of the tree, he Jnmped. His beak stuck in a crack of the
tree. Then <^o'iny:'U8tals and Waxalalaa ran up to him and broke off
his nose and imshed him into the tire. He was dead. That is the end.

The following tradition of the Awi'k-V-nox referring to the iio'Xhok"
is of interest because it indicates the ceremonial or dance performed
by every novice initiated I v this being:

A young man named (i^-'o'mkilig-a went into the woods to fetch cedar
bark. There the ho'Xhok" scented him. He found that tlu> youth was
clean, and therefore rushed down upon him in onler to abduct him.
When (^''o'mkilig'a heard the spirit coming, he trembled with fear. He
hoped to master his fears by smoking, but he failed. He fainted and
lay like one dead. The ho'Xhok" came down to him and imbued him
with his powers.

When the youth did not return, his friends went into the woods to
search for him. They found him lying in a deep swoon. They sprin-
kled him with cold water, but he did not awake. They carried him
back to the village. When his father saw him, his heart was sad. lint
soon he noticed that he was still alive. He called a shannin and bade
him heal his son. The shaman ordered the house to be swept and the
tloor to be strewn with sand. He took the youth into the woods and
stayed there for four days. Then he returned. After four days more
Q'o'mkilig-a also returned. He had received the name (i^oaLqoa'oe.

He sang of the ho'Xhok", and suddenly he jumped up in order to
devour his fa*'ier, who was sitting on the opposite side of the lire. He
had the cedar-bark ornaments of the ha'mats'a around his neck and head.
His head ring slid down atid fell right over his mouth, so that instead
of biting his father he bit a piece out of his ring. His grandfather took
a large black blanket which he wound around the youth's head. He
tore it with his teeth. Then the peojile wound a rope over his mouth ; he
tore it. Nobody n as able to subdue him. All the people tied out of
the door for fear. They heard him singing in the house and looked
through the chinks and through the knot holes to see what he was
doing. They saw him climbing the posts and p i liiig the roof boards
aside. He wanted to pursue the people. Then they stationed two
men at the doors, and others held the roof down so that he should not
escape. Others entered and threw a bearskin over him. But he crept
about in the house and his skin was so slippery that nobody could
hold him. In the evening he quieted down and lay so still that the
people thought he might be asleep. They made ajack«it of cedar bark
in which they tried to cat«*h him. But as soon as they approached he
Jumped up and ran out of the house. On the island Nalkuitxoi'as there
were a number of women engaged splitting salmon. He scented them
and jumped into the water to devour them. They escaped in their
canoe when they saw him coming.

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At last Q(>ai<qnii'(M' r«H'ov«'nHl his .stiiHoH. He spoke to liis father:
"VVlieii I f,'row exeitetl apiiii, do ii()t try to defend yourself, I sliull do
you no iiarni." After a short time lie fell af,'ain into a state of ecstasy.
lie lay flat on the floor, his face downwanl. The jjeople threw a net
made, of cedar bark over him, in order to ttntch him. 8ometinies they
succeeded in jilacinii; a foot on his ne<'k, but they were unable to hold
him, not even by winding his long hair around their hands, lie
escaped, and nobody knew what had become of him. lie ran about in
the woods and when he came back to the village he bit whomsoevei he
juet. When he recovered his senses, he asked his father to boil oulachon
oil and to give it to him as soon as he fell into a renewed c(!stasy, as
this would restore his senses. Onco when he was excited, he scented
th(^ mussels in a eanoe which was approaching the village, but which
was still far awa^'. He ran down to the beach and as soon as the canoe
landed he ate all the Inu8^els that were in it. Then he became quiet.

Anotliui group of initiating spirits are the ghosts; their proteges
are the ghost dancers. Following is a legend of the l'jVsci'cuOx regard-
ing the origin of the ghost dance:'

Goa'xLa and his children lived in a village in heaven. His sons
were (^)o'masdox, the eldest one, Hai'aqoalaL, the next, No'lak-as the
following, and A'n(|olak'as. His rival was TsilqoaloLEla. He had
three sons, Se])a'xis and YaqaiiLanmye and (r'c'xdEn. Then Ts' jalo-
LKla wanted to come down to our world. He made a coppc der

on whi<'h he was going to climb down with his children. Mi.i rival
wanted him to i)ay for it.(?) Now (ioa'xLa heard what Tsi'lcjoaloLEla
had said. Then he walked and walked for four days. All of a sudden,
he saw a mountain growing up from this our world reaching up to the
sky. Then he went home and told his sons. They got ready and came
to the place where he had been before. After a little Avhile they saw
the mountain rising up again. As soon as it reached heaven Goa'xLa
said to his sons: •'! shall not follow you. Go now and call your tribe
the Pe'pawiLcnox. You shall take my dancing implements." Thus
he spoke to his sons. Then <v>o'masd6x and Hai'aqoalaL and No'lak-as
and also A'n([olak*a8 came down to Itaspberry Beach. Then they w-ent
on looking for a river. They were walking in the woods and came to
(Jai)e Cook. There they found a pole at the point of Cape Cook. Then
Qo'masdox and llai'aqofdaL went back, keeping close to the beach.
They came to Ots'o'lis and went to the head of the bay. There they
saw smoke. They came up to it and saw a house, which they entered.
There were two women who were roasting clams. Then Qo'masdox
and Hai'aqofdaL asked the women : "Where do you come from?" The
women replied: "We came from the upper world and we have no hus-
bands." Then (^o'mrisdox said, "We have no wives. How did you
comedown?" Then Wl'yolcneqa, one of the women, spoke: "These
geese brought us down here and we came to be your wives." The
brothers were glad on hearing this and they went home with their
'Appendix page 68L See also page 335.

THE KWAKIUTL INDIANS.

409

wivcH, Wi'yoK'iieqii aiul WlyoLasojfuilak". When tliey (;iitue to Rasp-
berry Meaeh, the women were witli ehihl, 'I'hey j^ave birtli to boyn,
and (^o'inriH<lo\ fjfave his son the name La'tioasqEin. The boys f^rew
upqnickly. One day the children were i)hiyinf; at tlie river at one
end of Raspberry lieaeh. Then La'(|oas(iiim fainted on that side of
tlie river. The other boy went back to tell (^o'masdtix. lie came at
once to look after his son, and really, he vh" 'leivl. lie bnried him
immediately. In tlie eveninj? the boy r«'tarned to life, but what could
he do If lie was inside the collin box. At ni^ht Im^ heard jteople talk-
injf to ea(!h other. Then he was able to opi'ii the c«/ver of tln^ box.
Kight away he was called and they went to a house in which beating
of boards was heard. Three ghosts were asked to take care of the
boy. Then they led him into the dancing house, but they did not go
to the rear ol the house. They sat in the middle of the right hand
side. Now they spoke to LA'ooascjEm: "Now take care, remember
what you see and the songs which you will hear. Don't eat of the
food they otter you." There was a chief staiuling in the house holding
a rattle. His name was lla'maunixayals. lie was chief of all the
ghosts. He said, "Come, let my boy go to the rear of the house."
But the three ghosts replied, "He is alive." They linished their dance.
The boy felt uneasy. Then Ha inamaxayals said: "Take care, my
tribe. We will take that little boy to his house." Then all the ghosts
took some moss and put it on their heads. Then the little hoy also
put some moss on his head. At once he sat on the ground of our own
world. A shaman named He'Lilalag-ilis was told to take some urine to
wash the people. Then all the ghosts cried "hamama'" where he was
sitting. (Jo'inasdox and his wife were eating when they heard the
sound, "hamama', hamama'." He ran out of his house to look, aud
there he saw his son sitting on the ground. He called his wife,
"Come." His wife came to see and recognized her own son. Then
La'qoas(iEm called his father, "Go and take some urine to sprinkle
your people with." Qo'uuisdox brought his chamber. Then the
whole tribe came. But the ghosts opened their mouths. As soon
as a person passed their mouths while they were saying "hamama'"
he died. Then La'qoasqi-im shouted, "Sprinkle some urine on the
people." As soon as it was done all those who had been dead resur-
rected. Then he entered his father's house and with him came the
noise of the ghosts. The boy was singing *\t:h song and the tribe
learned it from him. Thus they learned the iwng of the ghosts. Now
listen to the song of the boy! His name was NenLaxstals, now that
he was ghost dancer. No other kind of dance and carving came to
him. This is his song:

1. Yii xamamr', yu xamanir-, ya xamamr ya.
Now ghosts, fio all to that upper world!

2. Va xauiamr-, ya xamamr-, ya xamanit' ya.

For great is your wealth iu the ground, ghosts!

3. Ya xamamr', ya xamamr-, ya xamamr- ya.

For great is your lire aud many your hot stoues, ghosts!

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REPORT OF NATIONAL MUSEUM, 18!t5.

Tlie origin of the suniise tlaiice is given as follows:
Kuf'xala'lag'ilis and his tribt, the first of the G-O'p'Ondx, were living
at (ji*f''(lainis. At that time it was always dark and it never grew day-
light. Tlie first G'o'p'f'nox were sad. Then Xag-eisilakna invited his
tribe. As soon as they had all assembled in the chief's house he spoke:
"'G*r»'i)V'n6x! I did not invite you to eat. 1 will talk about our world.
It is not good that it never gets daylight. Now deliberate, councilors
of the G'o'p'enox, how we can obtain the daylight for <mr world. That
is what 1 wanted to say." He stopped speaking and an old man named
Yarjantayig-ilak", the father of Kuexala'lagMlis, said : " Va, G-o'pYMiox,
let us try to find wliere Xr'ualaats'eqa is living and let us go to her.
Then another old man saitl : " My tribe, she is living at Xua'tis, Jid it
is said that she keeps the sun in her box. Let us go and make war
upon the Koskimo, for Ncnalaats'eqa is of their tribe. Let us take
away the daylight that she is keeping in her box." With this the old
man stopped speaking. Then KuC'xala'lag-ilis, who had magical powers,
said: "My tribe, you all know I am Kurxahi'lag-ilis; I have magical
powers. Do not make war upon the Koskimo, for I will go to Ncna-
laatsV'qa with my friend Ts'f-qaxsdo'kuilak". Now, make yourself
ready, my friend! Let us go to Xua'tis. But you, my tribe, take care
lest misfortune should befall me." Then all the people said: "We
are gl-ddened after having been downcast, because you have magical
powers and therefore you always succeed in your undertakings." Now
Kuf'xala'lag'ilis and Ts'eqaxsdo'kuilak" started. The former said to
his friend : '" We will not go right to Xua'tis. I will go to the woods and
try to find a really supernatural power. Do not get out of patience
if you have to wait for me for a long time, else we shall not con-
f|uer Nenalaats'eqa. Hide here and do not let anyone see you." Then
he left the canoe and went into the woods at niglit. After a short time
he discovered the squirrel. Kuf'xala'lag-ilis. spoke to him and asked:
"What are you doing here, friei\d?" The sijuirrel replied: "I am pick-
ing crab apples." He asked in his turn: "What are you doing here?"
Kuexala'lag-ilis replied : "I am trying to bathe in that lake, tliat I may
obtain possession of the box in which is our sun, and which Ncna-
laats'r'cja is keeping.'' The sciuirrel said: "Do you not know how to
transform yourself into a baby and enter N('nalaats''f'qa's womb?
Then, when you are born, you must cry for the box." Tlien Kucrva-
la'lag'ilis was glad to have the advice of his friend the squirrel. He
went to his canoe and told his friend: "You may go home. I am not
going with you, and do not Avorry if 1 stay away long." He pushed
the canoe into the water and TsT'qaxsdo'kuilak" paddled liome to
G'c'danns. He told the (r-o'p'cnox what had hap[)ened.

Then Kuexala'lag'ilis walked until he saw the village at Xua'tis.
There he san- Ncnalaats'cqa sittii i^' in her house, eating salmon.
Then he trausformed himself into a baby and entered her woniii. .She
vomited at once. Her belly swelled rapidly and after four day:i she

i|v 4

THE KWAKIUTL INDIANS.

411

'tis.

lion.

She

she

gnvi^ l)irtli to a boy. NN'lieu lie was one day oM, lie was able to ».valk,
and the following day he began to talk. When the child was four days
old, it l)egaii to cry for the b<\v Then Nfialaata'c'ia gave it to the
boy. He stopped ciying at one. On the following day the child went
I)laying in the canoe. Then NenalaatsTMiu told her speaker to push
the hunting canoe into the water. The boy went aboard the canoe and
tlien he began again to cry for the box. 1 1 is mother told her speakers
to put the box into the canoe. Then the boy stopped crying. He
pushed otV the <',anoe and went lar away from the shore with the tide.
Then an old uniu said to NcnalaatsVMia : "What have yon been doing?
Is that the box in which the day is that is now in the bow of the canoe
of that child? Do you .lot know him? That is Kur'xala'lag-ilis."
Thus spoke the old man. As soon as Kuexala'lag'ilis had rounded
the point, he o}»ened the box. Then he took out the sun and removed
his sI'siuL mask. It grew light at once. The sun spoke: "<), friend I
do not keep me! Let lue go to the upper world, for now I will try
to beut^ht our world. Jt will be day now. You have my sT'siuL
mask." Thurs spoke the sun. Then Kuexahi'lag-ilis replied: "Do not
go JMSt yet, trieud! You may go to the ui)per world when we arrive
among my own tribe at (a'c'diunis. They all will praise you.'" Then
he paddled home. The sun said: "My friend I treat my sI'siuL mask
well. You may show it during the winter dance, an<l also the sunrise
mask. Its name shall be MXts'unjatusKlag-ilis (abalone shell from
ojie end of the world to the other). That is all." Thus spoke the sun
and bid farewell to KiU'xala'IagMlis. Tlien he went to the upper world.
In this manner the Oo'p'enox obtained the sunrise mask (na'xnak'a-
qEiuL) and its red cedar bark. It Avas inside the box. That is the end.
(See ligs. 129-1 ;i;{, p. 484.)

The Ma'tEm ceremonial derives its origin from the followiiig legends
of the Nimkish :

At Papek-in, above Nimkish Lake, lived a young man named O'mea-
LEmae. He was always playing with other children. One night he was
ve'.y hungry. He took salmon roe out of a box and roast<'d it. When
the roe burst, some of it jumped against the neck of the boy's father,
who was sitting ne;tr the fire vvavmii'g his back. He grew angry and
struck Ma'tEm with a stick. The ioy became sad and went into the
woods. After walking a long time he came to a jilace where there was
a jam of driftwood in the river. He wanted to die, and he jumped into
the water abov the jam, but he came up again below, none the worse
for his long dive. He came to a second jam and jumpe<l into the river
above it, but he (?ame u]) below hale and well. Then he arrived at a
steep ditf. He climbed up and thing himself down the precijiice, but
he did not hurt himself. He went on ami soon he arrived at a, mounlain
which was resplendent with light. It was t\.5 cliff Nii'oalakoa. There
it was raining (puirtz all the time. He took up four crystals and ))laced
thorn in a row ou the medial line of his head. He climbed the nioun-

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tiiin and his whole body was covered with crystal. Soon he became
aware that with the crystal he had attained the power of Hying. Then
he fh'w all thronj>h the world. He believed that he had been absent
for four days, but in reality there had been as many years. Finally he
returned to his village. His clan happened to be at Ne/nelk-as lishiug
on the lake by the light of torches.
Then he api)earcd in tlie shape of a white eagle and quartz was rain-

ing down where he was seen.

He alighted on a tree and sang —

i'l

fcBE£t=

-(«-=»—,

?^^lii=i^^ig=P

Ha -a

ha a

ha ha -a

ha a a

ne.

Then the i)eople knew that he had returned and that he had obtained
magical power from Ma'tEm. They bathed and went down to the shore,
each carrying a staff to which a crystal had been fastened. But
O'nieaLEmar', whose name was now Ma'tEm, smelled them and did not
allow himself to be caught. When it grew dark, he was soaring over
the houses. In vain the people tried to catch him. One of his old play-
mates was very anxious to catch him. He made a loop of cedar bark
rope and succeeded in throwing it over the bird's head. The latter
continued soaring about. The youth, who now received the name
Ma'taanoe, followed him. He asked the people to sweep the house
and to place a plank on the roof. When they had done so, Ma'tEm
alighted on the plank. Three times he flew np again, but the fourth
time he came down into the house, ficcompanied by Ma'taanof'.

Later on .Ma'tKm went out with his slaves to cut wood. His canoe
capsi/ed and he descended to Br-'benaqaua. There he saw many
dances and he received the lOlo'LalaL, the ghost dance, and the name
Lo'LEmaO.

T obtained another version of this tale from a Kwakiutl, although
the tale belongs also to the Nimkish :

A youth was in the habit of spending his time with his sweetheart
and notwithstanding the urgent appeals of his mother he refused to
marry. Late one night he came home and asked his mother to prepare
food for him. She was anprry and said: *Hlo back to the place where
you came from and get your fce«l there. I shall not give you any-
thing." Then the youth was sad. lie lay down and remained in bed
tour days without i)artaking of any food. His mother began to worry
and fisked hiu) to rise, but he did not listen. Tlien she called the
youth's sweetheart to call him, but he did not listen to her either. At
last, after four days, he arose and went into the woods without knowing
where he went. Me had lost his senses. He came to a lake. There he
threw off liis clothing and swam and dived in the lake. He remained
under wat«u' for a long time. Wlien he came up again, a toteuj i)ole
rose with him. lie said, " 1 do not want you," and thought, "I will go

THE KWAKIUTL INDIANS.

413

lero

any-

bed

e lie
ned
)ole
1 go

on." After some time he came to another lake. Again he swam and
dived. When he came np, a seal harpoon came np with him, but he
did not want to have it. He was trying to lind the bird Ma'tEm. lie
came to a third and to a fourth ])ond, and after having bathed he knew
that he would find the bird. He put on his blanket and went on.
Soon he saw the bird, which was Hying ahead of him. He threw ott'
his blanket in order to be able to follow him more rapidly. Suddenly
the bird turned and called, "What do you want of me?'' The youth
replied, "My mother maltreated me. Xow I came to find a magical
treasure.'' The bird retorted : " Do you see yon mountain ". That is my
abode. Let us climb it!" He Hew ahead and the youth followed him.
When they had arrived at Ma'tEm's house, the bird gave him quartz
and other things, the M'ater of life, tlie fire of death, and tlie seal har
poon. He put the quartz crystals into the youth's Joints and thus he
obtained the power of flying. He sent him to the mountain Ts'i'lk-impar
(feathers on toji) in the far m>rth, in order to get eagle down for his
dances. The youth started on his Journey. Wlieu lie approached the
mountain, it was snosing, hailing, and raining. Tlie jieople who lived
near the mountain keep great fires burning in order to see and to catch
everyone who comes to the mountain wanting to get eagle down. lUit
by the heli> of the quartz the youth passed them without being seen.
He gathered the eagle down, and thus obtained the power of assuming
the shape of a bird. Then he returned to liis own village in the shape
of a bird. When his younger brother saw the bird approaching, he
laid a snare to catch it. The bird put the snare over its own neck and
resumed his human siiape. He smt word to his father, asking him to
clean liis liouse. When this wa.'^ lone, he came home in the evening
and danced as Ma'tEm. On the following nioiiiing the bird M.i'tEiu
brought a totem pole and threw it down in ii(»nt of the youth's house.

The Me'iLa is a legend which belonged originally to the He'iltsuq
and Awl'k-'enox. I obtained the following tale from the Awl'k''en6x
regarding its origin :

A young man named Me'iLa wont ten times inside of ■ year up to the

sky. On his first visit he found a gull, which he brouglir down. On his
second visit he found a puftin ( ?); on his third visit the salmon berries,
then a diver (a bird) and the bird xe'xexe. After hia sixth visit he
brought the bird atE'mkuli. But when he had gone up tht tenth time
he did not return again. His mother, Leelaiaiis. and iiis fatlier,
Q'omxto-is, mourned for him. Finally they fell asleep. His mother
thought that in her dream she saw a beautiful house, but on awaking
she recognized that what she believed to have been a dream was real.
The house was near by, and her son Me'iLa was sitting in front of it.
She awakened her husband that he might see him. They jumped up
and ran toward the house. But it retreated from them, and finally they
saw that if was in reality up in heaven. Then they sat down and cried,
singing "Our sou is in heaven playing with Nusufi'sElis (the aioon).

■ A

414

KEl'OKT OF NATIONAL MUSKUM, 1895.

I'UST 111' I.K'I.AXA IN Xl'AlTA Sl'K.

troiii ;t Nkt'li h li\ (111- iiiilliiir.

Never will he return to us.'' When tlioy
were thus siiigiiij;', their niece passed by
them, and they told her tliat they had
seen Me'iLa playing in front of the ntoon's
house. Their niece said, '• Let us make
him appear in our dances."' The parents
of the boy agreed and let their niece
(ii'o(|omr''tsEmqa perforin the Me'iLa
dance. They gave her his name.

In a number of cases the dance or the
powers obtained by the ancestor are also
represented on the totem carvings. I will
give a few examples of this kind:

There were the first of the (^oc'x8r»t'r'n«)x
at Ilc'qams. i.rdiliLux came to be their
chief. Now, he said he wanted to go to
the river of (ra'yux to see if tiie sockey-
salmon went up the river. lie went far
uj), but did not iind a single salmon.
Then he forgot why he had gone U[) the
river, lie felt di/zy. Ail of a sudden he
saw a pretty man sitting on a stone. I lis
face was like that of a bird. The man did
not .'-ee LiVliliLax. The latter went up
to him aiul stood behind him while the
other was not turning his head. Lie said,
"Friend, what are you doing lie;'e?'
Now the man turned his head aiul spoke;
'•Thank you, friend, that you came so
that I could see you. I am the one who
tliunders from the one eiul to the otiier
end of the world." La'liliLax replied:
''(). master, I <'ame here for your sake.
Now give me a magic treasure."' Then
the man spoke: "Make a house and in-
vite all the tiibes." He showed him the
carving of the thunder bird, with two
spread legs. They say it was as long as
a forelinger. The man s])oke: " Its legs
are the door of tlie house. This is my
ornament of red cedar bark around its
head. The heads on it were given tome
by my lather that I slumhl eat them.
This image of a miin you shall i)lace in
the rear of your house. It is the image
of my father. (Plate 22.) In the coming

■» D

Report of U S Natirai Museurr, 1895 -Boas

Plate 22.

N' •

Posts in House of Qoe'xsot'en6x.

Xos. .,V;,. ..'"i. AiniTicaii ^Insciim of Natural History. New Yoi'k ('ollcctt'rl liy F Hoas.

I''

THE KWAKIUTL INDIANS.

415

Fig. 37.

MASK HEPKESENTINO o'A'MTALAI. AS 1 IIK THl'NDER

IIIKI).

I'lil. Nil. l-.',.',-.'.!. I'. S. N. M. (Villertvil by F. 11.™.

nifjlit this shall be in your village. These shall be yonr magic treasures:
the water of life, the death briuger, and the Hre bringer which "ill
destroy your enemies, and the property bringer. Now you are a chief.
You will be a thunder dancer, and your name shall be KukunXpalisila,
the one who thunders ironi the one end of the world to the other, and
human heads will be on yonr cedar
bark rings and on your neck ring,
and your chief's name shall be
Ya'qaLEnlis (property on body)."
Then the man disappeared. Lfi'lili-
Lax went home. His wife tried to
give him food, but he did not take
it. His tribe thought that he had
obtained a magic treasure. At
night hispeopleslept. In the morn-
ing they came into his house. Then
Lfi'liliLax looked at his house. He
saw the post of his house, and then
he sang his secret song. He was glad that he had received this house,
because all had come what the man had told him. This is the secret
song of Lfi'liliLax:

My naiiio will be : property (IrifUujf toward ine on account of my property-bringer.
Yuo, yao, yao, ha, yao, ha, yao.

Tho coppers all drift to mo on account of the copperbrinjrer. Ha, ha, ha, ha, ha,
ha, ha, lia, oh, oli, ho, ho, ho, ho, oii, oli.'

Then Lfi'liliLax told his tribe to invite all
the tribes. The speakers went out between
the legs of the thunder bird,which formed the
door of the house, and he gave a winter cere-
monial. He was the thunder dancer. Ho
owned the red cedar bark of the thund'.rr
bird and his name was Vfi'<iaLEnlis. All
the tribes who were invited came, and he
gave away sea otter blankets, lynx skins,
bear skins, marten skins, mink skins, and all
kinds of skins. Jiis clan were the CT*r''xsEm
of the Qor''xsr>t'eiinx. Then GEde', chief
of the i>au'itsis, engaged himself to marry
Lfi'liliLax's daughter. Her name was A'o-
maL; he agreed,and very soon (lEde' married
her. He gave his hou.se and his name to his
son-in-law, and (lEde' invited all the tribes
when he got the house and name. GEdf'"s
clan were the Si'sEnLae. Then Y«"'qug"alagMlis, chief of the (i'o'moyue,
engaged himself to marry the daughter of GEde'. The latter consented,
and Ye'qug"alag"ili8 married the daughter of GEde', who gave him his

Fi«.38.

MASK REI'HKSKNTINO !)'A'MTAI,AL.
l'»l. No. l-5i.'.'4, i;. S. N. M. »'.i:le.l.'.l by 1-

'This 18 the call of Ts'o'noqoa; it means that ho in lifting his heavy property from
the ground, as though ridiculing his rival.

^-!

I !

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416

REPORT OP NATIONAL MUSEUM, 1895.

■■'ii
■f,

! ,5)

Fig. :i9.

HEAD UlNd OK O'A'MTALAI..
Cat. N.I. l--..Mi:t, r. S. N. M. follei'le.l liy V. Il.i:n.

bouse and his name. His clan were the LAxsr' of the Kur'xa. Then
Yr''<iug'alag"ili8 invited all the tribe.s to a feast whicli he f^ave with what
he had received from hisfather-in-law; the coppers, canoes, slaves, boxes,
covers, and names. Now Yf''(]ng'alag'ili8 took the name La'liliLax and
the u.ame for the winter ceremonial that belongs to it. That is the end.

The following legend belongs to the
subdivision Me'Emaqaaf' of the Naqo'-
mg'ilisala and explains the post shown
in fig. 30 (see also pp.332 and 376):

Amanlivedinahonseat(lMgr''LEm.
He tried to find the sT'siuL for his mag-
ical treasure, but he was unsuccessful,
lie only died. Then histribe put up a
false grave for him. But he had found
a mngical treasure and went up to
heaven. Blood was put on his false
grave, and a sun was painted on it.

After four days it began to thunder. Lr'laxa thundered. He came

down to the beach early in the morning in the shape of the thunder bird.

lie took off his mask, and they recognized Lo'laxa. Then he showed his

magical treasures; the thunderbird mask, the two-face mask, and the

morning mask. He was ma'maqa. He threw the worm against his ene-
mies (see p. 485). He was ts'«i'kois'

and sf'Mis.' He had the frog, and

the ma'maqa who carries spear

points. He was cannibal and pa'-

xala. Hewas t'f''nqoa. The thun

der-bird mask belongs to the no'n-

LEm, the other to the winter cer

emonial. That is the end.'^

The clan 1^'a'm.S'amtElnL of the

TsVwatEr'iiox has a number of

carvings and ornaments, the use of

which is authorized by the follow-
ing tradition, which tells of the

meeting of the ancestor of the (tlan

with the deity:
jc)'a'mtalaL was the name of the

chief who lived on one side of the

river TsTi'watf'. X-i'nt'alaiiawas

the name of his wife. B'a'Lalag-i-

lak" was 1 is son. Nau'alagumqa

and TsV''stalis were his daughters.

-rj'a'mtalar. was making a salmon trap. A man came and looked at

him and his hammer fell into the water. But xya'mtalaL just said

"hoi'p," and the havnmer iloated. It was (JiTniijilak" who was watching

Fij;. 40.

NECK HlNd OF o'A'MTALAI..
Cat. No. n;,,',ii,'., U. H. N. M. CullecU'il liy K. It"ns.

'These will bo «leBcril»ed later. See page 493,

^Soe Appendix, page 085.

'Bk.

THE KWAKIUTL INDIANS.

417

hint siiul who made the haminer fall into the water. Twice the liainmer
fell into the water, but when he said " hoi'p," it lioated. Then(|?ri'niqilak"
spoke to i)'a'nita]aL: '-Who are you?" "I am i)VnjtalaL.'' Then

'O,

N»)WJ

ali

hiHl

f)85.

friend.

"Who are you, friend?" .and Qii'niqilak" replied, "1 am QiTnicjilak",
friend." Naa'alaffunKja knew Qri'ni(]ilak"'s thoufjhts. She went to
her house and closed all the chinks and holes. She knew that (^)ri'ni-
qilak" was going to make a tlood. Siie and her sister finished closing
the chinks and holes of the house. Qa'niqilak" spoke : '' Is it true that
you are a shaman, friend ? '" It is said that i)'a'mtalaL's lace was almost
covered by his head ring of red cedar bark, "(live me some of your
cedar bark, r)'a'nitalaL,'' .said Qa'niqilak". Then x)'a'mtalai. tore a
piece of bark from his ring and gave it to (^ri'ni(|ilak". Now (^a'niiiilak"
made the tide rise, but i)'a'mtalaL merely said "hoi'p," and the water
ceased rising. Then (^a'ni<|ilak"said: "Truly you can work miracles."
Now i)'a'mtalaL sent his children home. They left their father. As
soon as they arrived in tiieir house, our Lord Qa'niqilak" made a Hood.
Then i/a'mtalaL died. Then BTi'Lalag-ilak" took the place of his father.
Wlieu tlie tide had gone down, he saw an oulachon in the river. He did
not know what kind of lish it was. Then he went home with his sis-
ters, lie asked his mother: "What is swimming in the river here? It
looks like worms." She replied: "Those are oulachons. They are fat.
Make a trap at the point on the beach where the dnft logs are and make
a string of grass and try to tish."

Then he went back to the river and saw a canoe coming. It stoiq)ed on
the beach in the same i)lace where B'a'Lalag'ilak" was? sitting. We'qae
was in the canoe. He spoke: "What are you dciiig at my river?"
B'A'Lalag'ilak" replied: "Is that your river? Then tell me what kindsof
fish go up the river ? "' We'<jae said : "These ?.,re i he kinds of lish that
go up my river: Steel head salmon, spring salmon, silver salmon, dog
salmon, humpback salmon, fronts, that is aV(." Then B'a'i.alag'ilak"
replied: " Is that all tiiat goes up the rivei /" VVc'qar' said: "That is
all." But B'ri'Lalag-ilak" added : "Oulachon go up my river." "Oh, I for-
got that. Let us go ashore. I want to take that boy into my canoe," said
We'tjae. B'a'Lalag'ilak" asked his sisters to stay where they were, lie
was taken and tied in We'qae's canoe. lie made him a slave. Now they
went down the inlet and came to Dox'nalits'enar'. Then B'a'Lalag'ilak"
moved in the canoe and tiew away. In vain they tried to catch him
with their ])a(ldles. He flew home. We'qae traveled on and came to
Qa'(ietEn. There he saw the thunder bird sitting on a rock. He landed
under the mountain where the tliunder bii'l was sitting, but he did not
go out of his canoe. Then the thuriuer bird sent the wind maker to
hear what t'ley said. He went down and heard Wr-'qar saying: "I
thought he always made it hail." Then the wind maker went back to
tell the thunder bird what he had heard. Now the thunder bird arose
and went into his house. He put on his eagle dress and (!ame out again.
NAT MUS 95 27

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418

REPORT OF NATIONAL MUSEUM, 1896.

liijLJ^lit away tliiTc wan thuiuler and 1i^lit]iiii{r and a hail storm and a
galo was blowiiiff in Ts'a'watr'. TiuMi Wf''<iaf' was blown n]» tlie inlet.
In tills manner tin; LO'lcwiltoq obtained the onlachon.

Fignres 37 and 38 show j)'a'mtalaL, who came down in the shape of a
thunder bird from heaven, took off his )>ird mask, and became a num.
Figures 31> and 40 show hia cedar-bark ornaments.

Vll. The Oroanization of the Tribe durino the Season of

THE Winter Ceremonial.

In. the preceding chapter I have ilescribed a number of spirits which
api)ear to the Indians and are 8upi)oaed to bestow supernatural powers
upon them. From the legends which I have told, it appears that these
spiriti* appeared tirst to the anitestors of the clan, and 1 have stated
that the same spirits continue to appear to the descendants of these
inythiral ancestoi's. The number of spirits is limited, and the same one
appeared to ancestors of various clans of different tribes. Hut in these
cases he gave each of his proteg«''S his powers in a slightly different
form. In fact each name of the nobility (as described on p. 338) has a
separate tradition of the acquisition of supernatural powers, and these
have descended upon the bearers of the name. As indicated in some of
thetraditions, the spirits give newnanies to the men to whom they appear,
but these names are in use only during the time when the spirits dwell
among the Indians — that is, in winter. Therefore, from the moment
when the spirits are supposed to be present, all the summer names are
dropped, and the members of the nobility take their winter names.

It is clear that with the change of name the whole social structure,
which is based on the names, must break down. Instead of being
^^rouped in clans, the Indians are now grouped according to the spirits
/which have initiated them. All those who are protected by Baxbaku-
alanuXsi'wae form one group; those who stand under Winri'lag-ilis
form another group, etc., and iji these groups divisions are made
according to the ceremonies or dances bestowed upon the person.

Thus, at the time of the beginning of the winter ceremonial the
social_system is_coni])letel^^changed. The period when the clan sys-
tem is in force is called bA^xusT^vhich term also designates those
who have not been initiated by any spirit, and might be translated
"profane." The period of the winter ceremonial is called ts'e'ts'ar-qa,
the secrets, which term designates also the ceremonial itself. It is
also called ts'c'cia (singular of ts'e'ts'aeqa); aik''t''gala (making the
heart good); and g'a'xaxaak"' (brought down from above). The In
dians express this alternating of seasons by saying that in summer
the ba'xus is on top, the ts'e'ts'aeqa below, and vice versa in winter.

During this period the place of the clans is taken by a number of
societies, namely, the groups of all those individuals upon whom the
same or almost the sftme power or secret has been bestowed by one of
the spi its. Thus the hfi'mats'a, nfi'LmaL, betir dancers, etc., form each
one society, which consists of a limited number of names, because the

:^t 4:

THE KWAKIUTL INDIANS,

419

It is
ij;- tbe
le In
mmer
ter.
ber of
in tbe
)ue of

each
se the

members of the society derive each tbeir membership from the initia-
tion of one of the ancestors of tlie nobility. Tliese ancestors have
each only one representative at a time. But many of them are {,'roupe(l
together, as will be presently described.

It follows from these facts that a new member of a society can be
admitted only when another one is dropped, whose place he then takes.
The custom is analogous to the transfer of a position in the nobility to
a youth ; the old meniber transfers his rights to a young man and drops
out of the ranks of the society.

The dancers (or societies) are arranged in two principal groui)s, whose
mimes among the Ivwakiutl proper are the seals (mcVmqoat) and the
qur-'qutsa. The former embrace a numi)er of dancers and societies
of dancers — the ha'matsa, ha'mshamtsEs, k-inqahiLala, no'ntsistahiL,
qoe'qoasElaL, q'o'minoqa, na'ne, nfi'LmaL. They are the highest in
rank. All the others are que'qutsa. These are subdivided in smaller
groups according to age and sex, as follows:

Fcniali's.
8. KOki'xalak", girls.
St. (^a(|!i<|.ir>' (liens), yotinj? woiiion.
10. MO'smoB (cows), old w omeu.

Males.

1. NaanE'X.sr»k", boys.

2. Maa'mx't'uox (killer whales), young

niou.

3. D'o'tl'opa (rock rods), young men,

about twenty-five years old.

4. r.'r-'i/t'xEn (sea lions), older men.

5. Qor''(iolm (whales), cliicfs.

6. Qo'fiostiimo (Koskinios), old men.

7. Ht'iuKlk (eaters), head chiefs.

The number of these societie? has undergone frequent changes, but
the Maa'mx'cnox, D'o'd'opa, L'e'L'f»xEn, and (^)oc'qoim have always
remained. The i)resent societies of the women are quite new, as is
shown by their names — hens and cows. The former were called until
about twenty years ago wa'xwaxoli.

The La'hasi(ioala are divided in the following way: The group cor
responding to the seal group is called q'a'fj'anas (a small black shell-
fish). They embrace the ha'mats'a, ma'maq'a, t'd'x'uit (o'lala), hai'a-
lik'ilaL, ts'r''koisc, sc'lics, ts'e'koa'ta', yiya'Lalai..

The societies corresponding to the (lue'qutsa divisions are the
following :

Males.

1. x'i'x'itpa (pnftins), little boys.

2. Laa'lkT) (mallard ducks), boys.

3. K''ik-'int"'i.a (sea anemones), sick and

lame people.

4. G-a'g'imrihi (halibut hooks), young

cllW'fs.

6. Ne'ntsac (red cod), third-class chiefs.

6. I'o'L'axan (sea lions), men about 30

years old.

7. Mo'cmguauiVlt"' (anchor linesof tribes),

old chiefs.

Females.

8. Ifii'iaxaciKmar (eating first), girls.

9. Ts'r'ts'iir'xsfui (a species of birds),

women.
10. liri'baLt' (albatrosses), old women.

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REPORT OK NATIONAL MUSEUM, 1895.

The Nfi «['oaqt«*>(i aio divided as follows: The fjnmp ccrresponding to
tliB seals arc culled \vii'n'a\vuii.\-is, the troublesome ones. They em-
brace liiUiiitts^i, bear, and ma^iiuui'a. 1 have uut a complete list of the
subdivisicms of the «iue'qntsa.

L'o'i/Epina (cormorants) are the chiefs, esKlaliLtsawe ([oayi'm (the
whales for whom one waits), are the yoniiffmen, ts'c'ts'egMuaiia (fiulls),
the elder boys.

The tfronp corresponding to the seal group is called among the
Koskimo ts'K'(i(dag*ilis, and embraces wolves and ha'mats'a. The (chiefs
among this tribe are called t'o't'opa (rock-cods), and the higher (chiefs
niVne (bears). The middle-aged men are called gur^'guso (pigs).

The (|U«''(iutsa groui)s of all these tribes embrace those individuals
who, for the time being, are not possessed by the sjarits. A mend)er
of the <iue'(|utsa may at any time be initiated by a new spirit and then
he or she leaves their ranks. Or he may become possessed of his
spirit and show his dance or ceremony. Then he is for the time being
not considered as one of the que'qutsa, but simply as one of these
dancers. Therefore the (pif''(|utsa correspond very nearly to the grou^)
of peojde who have resigned their places in favor of younger ones, as
these also may reenter the ranks of the nobility by marrying and thus
obtaining a new name.

The seal society are subdivided intwogroups: Thela'xsa (goneintothe
house), thosewhohave gone through the houseof BaxbakufdanuXsi'wae
and learned all his secrets, and the wi'xsa (not gone into the house),
those v/ho have only ^-leaned against its walls." All the dancers who
are instiucted by BaxbakualanuXsi'wae, the ha'mats'a, ha'mshamtsEs,
BaxbakurdanuXsI'wae's grizzly bear, k'i'nqahiLala and q'o'minoqa
belong to the la'xsa; the others are wi'xsA.

Each dance (le'da) has two names belonging to it — the dance name
(le'laenexLii'ya) and the que'(iutsa name (que'tsExLii'ya) which latter
the individual assumes when giving up his dance in favor of a younger
mail, or which he has when not performing his dance or ceremony.

The two groups, the seals and the que'qutsa, and the corresponding
ones among the other tribes, are hostile to one another. The seals
when excited attack and torment the quf''qutsa; the latter, on the other
hand, tease and toiment the members of the seal society. While most
of the dancers join during the greater part of the ts'e'ts'aeqa season
the que'(iutsa and perform their dances only at certain occasions, the
members of the seal society, particularly the highest ones, the ha'mats'a,
must stay with their society, and even when they intend to give up
their dance the que'qutsa try to prevent them by all possible means.

It will be noticed that most of the subdivisions of the que'qutsa
have animal names. For this the Indians give the explanation that
the ceremonial was instituted at the time when men had still the form
of animals; before the transformer had put everything into its pres-
ent shape. The present ceremonial is a repetition of the ceremonial

THK KWAKIU'IL INDIANS.

421

lierforiiuMl by tho man animals (iiu'xnr'inls) or, as wo inny »ay, a drania-
ti/ation of tlio myth. Therefore the people wlio <lo not represent wpiritM,
represent these animals.

As mi;,'ht be snpposed from the laws jjovernin^ the eliin system, the
"(lance'' is jtrlnc^ipally ae«inire(l thr(nif;;h marria},^'. To;iellier witli
the lionse, the earvinjj^s, and names of the father-in-law, the younj; man
obtains his dauce name and <iiu''qutsa mime, but not for his own use.
They are given to his sm-cessor (Lawn'hiann"'), who is initiated in the
prescribed way and tluMi performs the ceremony. T.nt the son in law
of the former owner controls the danee. It can be shown only with
his consent, an<l, when another nnin marries his danghtei', ini may take
it away from his successor and give it to this person, who then owns
and controls it.

By means of nmrriageswith the Awi'k'V'Uox and IIr''iltsu(| the inim
ber of danc».s of the Kwakiutl has been nniterially increaae<l.

1 can now describe the nuiniier in which these i)rivileges which are
obtained by jnarriage are transferred by a luau to his son-in-law. 1
stated }»reviously (p.
359) that according
to the number of
children of the coujde
the purchase money
which was given by
the young nuin to his
father-in-law at the
time of marriage is
returned with from
100 to 300 i)ercentof
interest. As the time api)roaches when this money must be returned, the
father-in-law calls in all his outstanding debts and gathers all his prop-
erty, until he has a large stock of food, blankets, boxes, dishes, spoons,
kettles, bracelets, coppers, and the ceremonial box lids (g-i'sExstala or
ko(ir'tayri'no). These are old lids of boxes, some evidently of very great
age. Their shape is the same as that of the lids w hich are still in use, but
the front part is much higher and painted with designs representing faces
and set with sea-otter teeth (fig. 41). The bracelets are tied to sticks, ten
to each stick ; besides the large coi)pers, small ones, about an inch or two
in length, are used. Four of these are tied together and to the end of a
stick. When the father-in-law has collected the necessary anumnt of
property, he is ready for the ceremony of the return of the purchase money
(qautc'x-a). This may be done either in the ba'xus season or during the
ts'c'ts'aeqa. The ceremonies at both seasons r e much alike. 1 will
describe here the former, as the latter form a part of the winter cere-
monial. The father-in-law calls his clan together.' They all come, and

Fij;.41.
o-I'skxstAla, ckkemoniai, box md.

IV A, N... ll'.'H, lii.j-iil Ktliii.vr'il.lii.al Miimumi, ll.rlin.

' Saying to his messengers, Ilnga Le'lala XKns nK'nif-'mntn.

Cio call uur dun.

' s i

422

REPORT OF NATIONAL MTTgElIM, 1895.

i' I

at tills meeting he iiifonns the jjcople wliiit ainoiiiit of itroperty ho is
going to give to his son-in-hiw, and what munes the hitter is to receive
from him; also if he is going to receive his house, his carvings, and
his (lance. The clan ort'er the fatheriu-law their help if he should
not have enough property. On the following morning the father-in-law
and the son-in-law each call their clan. The young man assembles his
people in his house and tells them what he expects his father-in-law to
give him, and requests the people to dress as nicely as they can." They
put on their button blankets and down and paint their faces. They
remain in front of their house while the father-in-la»v s people take
the ceremonial box lids and place them on the beach in the form of
a square, the sides of which are about 100 feet long. This is called
the canoe (ma'wa), and all the property that is to be given to the son-
in-law is ])la<!ed in this inclosure. From one or two corners of this
"canoe" cedar bark ropes are stretched to the front corners of the
young nnin's honse. All the spoons and dishes which the father-in-law
is going to give away are tied to them. Thej'^ are called the anchor
line of the canoo. The father-in-law calls his clan inside the square.*
They all carry staffs. One of them si.igs out "hfi, hfi, lifi!" and all
respond, avu ! This is repeated four times. The clan of the sonin-law,
who are on the summer seat in front of the lumse, repeat the cries.
After this each party sing ten songs in turn. Then the wife of the son-
in-law steps out of the canoe dressed in her best. She wears a blanket
set with abalone shells. A large abalone shtil is fastened to her nose by
strings which pass over her ears, as the shell is too heavy to bo worn
suspended from the septum. For the same reason her earring.'; are worn
suspended from the hair. She performs a dance, after vhich her orna
nients are given to her husband.

The mother-in-law is also in the *' canoe." It is customary that dur-
ing the time i)rcceding this i'estival iteople of her own and other tribes
send her small presents of food or help her carry water. In return,
she gives those who have been kind to her bracelets from out of the
" canoe,"

Now the speaker of the fatheriu-law calls the son-in-law, saying:
"(5ome, take care of yourself, else you will have bad luck." ' He calls
four men of his own clan and says to them : "Come ! take hold of our
property that we have in our canoe." ^ Then turning again to the son-
iji-law, he contiiuies: " I iiuule pm anchor line of 8i)oons.'' I i)ay you

'WiVx'amlis qoaiiix (jTi'laXdaoxi/)!,; t'K'nxfixtlanxLKS.

Never iiiinil you drosH to the ligliCHt pitch ; Htrido on this tips of your toes.

• C^C'iaxdarix lag-a hau'gtixba.
C'omo K» into tlio canoo.

'Wr'jr-a, ya'i/oHLax, niofjo'inpl Ya'i.jl'no a'r.ap a'mr-'i.a.
("omc, tako care, Non-in-liiw! Take care else ,Mm bad lncl<.

<Qe'laj:(hiAx, la'g'a (jaiis (Iri'daxHilax-'itniins su'xiaiK ini'.m'walr qatis.
Come! ^ci our wcUiaiidlc ii:ao,v things of our our loaded canoe.

'' La'mK.ii mo'kiianala xOx k-a'tsiouaii.
1 anchor liuu ih> c apoouH,

THK KWAKIUTL INDIANS,

423

capital aud interest witli these button blankets. This is grease, my
son-iu law! This is food for your least. Your name will bo (Ma'na
kula). When we turn to the ts'e'tsaeqa your name will be (llr-'iLtsa-
qolis)."'

When emimeratiug the blankets, grease, and lood, the si)eaker
does not point at them, but takes up sticks which represent these
presents*.

Then the speaker takes up a box in wliich the badges and whistles
of the winter daiue nvv tied up. Tlie I)ox nuist be hidden under
the blanket, because it is ll)ii'xus se<ison and nobody nuist see it.
He says: "Conns son-in-law, and take my box."- The young man
takes it and hides it at once under his blanket, saying: "■ 1 shall
hide this. Thank you." ' He carries it to his house at once. Then
the father-in-law's speaker takes tip the copper. If the father-in law
has, at the time when he married, given as many as four coi)i)ers, he
will sing out:

Ha, liii, liii, lia, Iiu, liu, lu'i,

1 .

Icalls
our
son-
you

The speaker holds up the copper and says: "iSoninlaw! Now I
give you the mast of my canoe (tlu^ copper). Its name is (Ma'mo-
kulelag'a).' The son-in-law carries it to his house, and when he comes
back, the speaker says: "And now I give you boxes from out of my
canoe." ^

After all the presents have been giveij, the son-in-law and a few of
his friends go to his house. The rest of his friends go up behind the
houses and walk secretly up to the end of the village. When they
have assembled there, they suddenly rush down to the ''canoe" and
with an ax split one of the box <overs torming a corui'r of the runoe.
While they are doing so the men who went into the house are beating
time and the members of the secret societies utter their cries, although
it is bn'xus season. This is called ''sinking the canoe" (tsO'kunsa).
The man who split the box cover says: *'Now our loaded canoe is

'I.ii'iuKn wui.ri/'k'iliv Lxt^'x da k'i'i kurxtfilii. Kt'oi.tOi.ai nK.giiiiipai' r
I pay witli intereHt tliesii tlio Imlton bliiiiket.s. Also out ol laiim' Mdiiiiiljnv

bainaye<|ai' <\a rs i,c luxi.iios iu;^u'ini>r'. i,r'oi|iinii ai'is nKgii'mpi'
t'lMul t'l)!' you v"" '"\it'! Iluiji souinlaw. Voiir vianiu « ill lie .-tou-iu-law

MA'iiakula r.or.. Lrx-ils i.i;ns ua'ia, lu'ains Ilc'ii.tKai](MiH.

Mii'iiakulu you will lie. Wlii'ii turns our tiny yuu arc Mi'JLthiuiolirt.
(to s'ctsa'fqa)

'^Qo'la, ax'ai'tax g-iii g-tltasti'k*.
Corny, tak« uiy box here.

'A I'.in i.Eti ii'la'L'it i.a(iak'. Qr-'lnk'.ifila.

Only I liiilc this reel leilarliark. 'I'lianks.

<La'iiieu i.ake'ya'lax<'(|ai , ni'.gmiipai' gat Maiiiokiilrlag-ai'.
I now tiiasi of cauoc son inlaw this Maiuuliulila^u.

'^'Laaiii lai.tii.ai' iii'.gmtinai' (latwKiinciai',
Tlu-n I j;ivf out ol' sou-in-law buxus.

CUIlUt)

, r'iU'(|ar,

trrcasc,

la aiiis
i'ou are

424

REPORT OP NATIONAL MUSEUM, 1895.

! 'i!

broken;"' and the son-iu law replies: *'Let us be glad."^
sings the following song of joy:

Then he

I will go and tear to ]»ieces Mount Stevens, I will nse it for stones for my fire,

I will go and Itreak Mount Qa'tsta'is, I will use it for stoue.s for my lire;

Wealth is rolling down to him from the great chiefs,

Wealth is rolling down to him from all sides; all the chiefs go to him for i»roteetion.

The breaking of the canoe indicates that all the property given to
the young man will be at once disti'ibuted among the tribe. This is
done on the subsefpient day.

There is still another way by which a dance may be obtained — the
same as the crest and ba'xus (clan) names — namely, by killing its
owner. It is said that many dances were introduced anumg the
Kwakiutl and related tribes in this manner. I will give a few exam-
l)les of this custom, to which I briefly alluded at a former place, but
which I could not treat fully there, because the custom is so intimately
connected with the winter ceremonials. The first instance about which
1 learned is the following:

Formerly the .Mri'tilpe had no hfi'niats'a, but only ha'mshamtsES,
and the other tribes would not allow them to obtain one through mar-
riage. At one time a canoe of northern tribes passed near the village
of the Ma'tilpc. Two young men observed it, and they saw that there
were four men and two women in the canoe, one of whom wore the
badges of the ha'nuits'a. Then the two Ma'tilpc youths determined to
kill the ha'mats'a in order to obtain his dance. They paddled up to the
strangers, who asked the two young men to direct them to a camping
place. They did so. Then they hid their guns in the bushes near
by, and told the strangers that they were on their way to look after
their traps. Tiiey asked for the loan of the strangers' guns. When they
had received them, they went to the place where they had hidden their
own weapons, htaded them and shot the four men and the two women.
One of the youths took the cedar bark ornaments of the ha'mats'a.
lie found his whistles in a bag. At once he began to utter the
ha'mats'a's cry "hap, hap," for now he had the right to use the dance
owned by the man wlumi he had killed. He also took two coppers
which he fouiul in the canoe. This method of obtaining a dance and
other objects is called kiu"''xanKm, obtained by killing.

It is the same when a novice who is being initiated is found in the
woods — the [terson who linds him may kill him. The murderer then
obtains his dance, and the relatives of the novice are not allow«!d to
take revenge.

' Laanix laxsaLO gins mo'iianir-'xtik*.
This Iw broken im our loaded cuuue liece.
the \vat4'r

* Wf-'ga x-ins nin Ix'ita.
Let It!) be glud.

■'.A,

iiUoiastaiaTagwtHwiiiwapi

THE KWAKIIITL INDIANS.

425

The following very characteristic descriptions were given to Mr.
George Hunt in the summer of 1895. He tells them as follows:

I was walking on the street of the Nimkish village wlien I saw
Hr''x'hak*En, who was sitting on liis sunnner seat. He called me an«l
said: "(), mydear! Your days, young men, are good. But our past
ways were evil when we were all at war against each other. 1 mean
you have no trouhle nowadays. I was three times pursued by north-
ern Indians at the time when we were still naked." Then I asked
Ue'x'hak'En, "Where did this happen T' And he said. "At Gfi'wide.
We were m two canoes harpooning porpoises. I was in the one, my
friend, XEmoXtsaXqo'lag'ilis, was in the other one. I had killed two
porpoises. AVheu it got day, I saw four canoes, and 1 told my friend.
He said to me: 'I will go to the island (la'widr''; and I said, 'I will
go to O'gwamalis. Take good care of yourself, (iood bye.' Then I
paddled away. My canoe was tlying like a bird. Two of the canoes
pursued me, but they could not overtake me. Then T hM>ked back and
1 saw that they could not catch up with my tiiend, who had nearly
arrived at Ga'wide. Thenl watched them and I saw how the warriors
were looking for my friend. It grew night and 1 felt badly, fori saw
that the warriors had a tire ou the beach. 1 asked my steersman:
'What do you think? Shall we look after my friend and see if they
luive enslaved him ?' He agreed, and wv [)addled to the island. \\'hen
we arrived theie, I took my gnn and went ashore. 1 went t;) where the
fire was burning on the beach and saw that the warriors had unloaded
their canoes. I said to my companion: 'Take caie. my dear, I am
going to siioot them." We hauled up our canoe and hid. As soon as
we reached there, we sat down close to them. They were eating.
There were live men in line from my seat and my fricuid said (hat there
were three in line front his seat. We i)ut thirty balls of buckshot
each in our guns and lired both at the same time. I had killed three
and wounded the two others. ]My friend had killed two and wounded
the third nnin. And I saw two more; men running away. Then we
ran to the wounded ones and killed them. One man and foui' women
we took alive and made them our slaves. We took the property of the
northern people. 1 looked into a large box, and when I opened it \ saw
nnich red (tedar bark and abaloiie sliells which were attached to it, ami
whistles of a hii'nmts'a. I asked one of the women: ' What is that in
this box?' She oii.'y replied: 'llom, hum, ht»m, h«»m, hum, ham, hiim,
ham, hu, hfi,' and she bit her own arm. Then 1 knew tlnit one (»f these
nu'n whom we shot had been a hil'mats'a. 1 cried hap right away.
There were; also two coppers in the bottom of that box. Then we (^ame
here to Alert l>ay in the canoe of the dead men. Here we were met by
our tribe, the Xinddsh. We were invited at once by Chief Koax-ila-
no'kuim"', together with our slaves, lie gave us dried halibut to eat.
As soon as we had eaten, the chief spoke and said: 'My dear, tell us
where did you get these women V Then 1 spoke to idm and told what

• I

III '

426

KEPORT OF NATIONAL MUSEUM, 1895,

■ ■'

had happened. But first I asked: 'Has my friend NEmoXtsaXqo'-
lag'ilis come yet? lie was pursued by these northern people and some
others whom I killed, toward (iri'wide. Then I saw these people land-
ing and thought they might have caught my friend. We went to
Lasig-alis and watched them. We saw them making a fire on the
bejich. As soon as it was night I went to Ga'widr', because \ was
troubled on account of my friend who was on the island. Then we
paddled to the east side of Ga'widc, for the nortlieru people were stay-
ing on the north side. I went ashore and secretly went u[) to where
they were staying. They were just getting ready to eat. Then l went
back to my canoe and told my compani(»n that they were just getting
ready to eat. I said : ' What do you think ? Let us kill them. Let us
have our own way with them and shoot them from a distance. I do
not see any danger in it.' lie agreed. Then we shot many of them.
I have done well.' Thus I spoke to the Xinikish. And I said: ' J^ow,
there is some more red cedar bark for us; this box is full of various
kimls.' I took up tlie cop[)ers and said : ' 1 obtained these two coppers.
The name of the one shall be Kuf-'xauKm (obtained by killing), and that
of the other Xa'lgEmala (day on its face).' Then L'umx-ilag'ilis arose
and si)oke: 'Thank you, cousin ! Now you obtained by killing this red
cedar bark and what is in this box. Xow take care, Chief! You must
show it in the coming winter ceremonial. Now you know what we
have done. You may tell it when a person asks Avhere we obtained
these dances. Now let all the profane go out of the house that you
may see the red cedar bark, else you might say that I invented it.
Now you shall know it, chiefs of the Nimkish, and you, young men of
the Nimkish."'

'•Then La'gesawa spoke: 'Truly now I boliev<^ that our chief has
done well. Now you, young men, go out of the house ! ( )nly our chiefs
shall stay here-' Then all the men went out and only six chiefs stayed
in the house. Tjien we bolted the door of my house and I opened the
box. 1 put around my neck the ring of red cedar bark ami 1 put the
headring on my head. Then I took the whistles iind showed tliem to all
the chiefs and 1 cried "hrip* as the ha'mats'a cries nowadays. I spoke:
'Now look at me, Nimkish chiefs. This cedar bark ornament I obtained
by killing its owner. Therefore you nuist not say anything against
me. Exaniiiie it closely, else you will say later on wlien I gi\e my
winter dance that 1 invented it.' Then L'iVcidi.as said: 'Chief, what
can we say agiinst you since you killed these men I You iiave obtained
this ornamenofrom the man whom you have killed, therefore it is called
obtained by Icilling. It is the same as though you had obtained your
ha'nmts'a through marriage. Now go on and give a winter dance.
Why should we not do it in the right way?' Then my bi'other's son
disappeared right away, and when he came back in winter he was my
ha'mats'a. 'I'hat is what I did in the past. Now yon know it."

It is stated by the testiumny of all the older Indhms that tlie whole

THE KWAKIUTL INDIANS.

427

tlie

all

i)ko:

lied

iust

hat

110(1

led
our
net.
son
my

lole

ha'mats'a ceremouial was obtained in this manner by killing a great
number of Ile'iltsuci. The war in which this liappened is one of the
most t'araous ones in the history of these tribes. I give here a version
obtained bj' Mr. Hunt.

Tlie Biixula made war upon the (^oe'xsotT'nox. It was autumn.
They landed above the village (J>ori'yastEni and hauled their canoes
ashore. Late in the evening they sent spies out to examifie the village.
About midnight, when all the (^oc^xsot'cnox were asleep, the Ili'lxula
launched theircanoesaiul divided. One-half went to the east end of the
village, and one half to the west end. They stayed in their canoes not
iar from the beach until it was almost daylight. It was foggy. As
soon as it grew daylight they landed and many men went to the rear
of the houses. As soon as they were ready the most courageous war-
riors broke into the doors of the houses and speared men, women, and
children. \N'hoever tried to escape through the rear door was speared
by the men stationed there. Others of the Bi'lxula looked after the
valuable property and jmt it into their canoes. Now the Qoc'xsotVMiox
were all killed. Onlj' seven men and five women were left. Then the
Bi'lxula set hre to the houses. Their canoes were deeply loaded with
lueii's heads. They went home. At that time peojtle of ditierent tribes
had staj'ed at (^ofi'yastEm; Ma'malcleqala, Lau'itsis, Nimkish, and
Na'(ioai|t»")(|, all guests of the (^oc'xsot'cnox. They were all slain bj^
the Bi'lxula and also some who belonged to the Kwakiutl. Then
lour men came and told what had happened to NEqa'p'Euk-Em, chief ot
the Kwakiutl, who was Qoc'xsot'r'nox by his father's side. Then he
called the Kwakiutl and asked them to go to war against the Bi'lxulsi.
Then four men were sent to ask the INhi'malrOecpila, Nimkish, and Lau'-
itsis to go to war also. And they also asked the i.a'Lasiqoala and the
Nri'(ioa(itnq. Four very strong men vv^ere selected, and after six d.«ys
they came back again. When they came back to Tsfixis. XE^ia'p'-
Eiik'Eiii invited them and when they were seate<l in his house, he called
all the Kwakiutl to hear the rei)orts of the messengers. When the
people had come, he asked them to be silent and to listen to the words
of the messengers. One of them said: '^ In four days they will all be
ready to come, men and women. All decided to go to war against the
Bi'lxu a.'' Then Ya'xLEii said: " Now go, Kwakiutl! i*rei)are to go,
that \\«i may not stay another night when they conu\ And let our
wives wish for four days that we may have good luck. Alter they had
eaten, th<» men who were going to war took seaweed and blew into it
until it nearly burst. Then they made neck rings out of it. When they
had done so, NE(ia'p'Enk-Em invited all <^he men and women to his house.
lie told them what to do, for he knew all the customs of ancient times.
He spoke: '"Thank you, Kwakiutl, thank ,voi! and your beloved wives.
Now Kwakiutl. we will soar up and catch in our talons the Bi'lxula. We
will be the great thundeibird. We will revenge our fathers, our
mothers, our uncles, our aunts, our sisters, and our younger brothers.

428

REPORT OF NATIONAL MUSEUM, 1895.

)

and also the chief's, our {framlfatliers, Ya'ciaLanlistsV' and LElcamaxot
Theretbie, I call you to make war upon the Bi'lxula, for they have our
names and our red cedar bark. Now, take great care, else we shall not
fiet back our dancinj-' masks. Now we will fto and take back the names
of our dancinj;- masks. For these we will fi^ht ayainst the Jii'lxula.
Now go to-morrow morning and rub your bodies with hemlock branches.
You nuMi go altogether to one place. And you women go to another
jjlace and rub j'ourselves also with hemlock branches, for we shall meet
later on as though we were fighting. Do not laugh, you women, but
carry your kelp in which the breath of your husbands is enclosed.
Throw it at your husbands, and when we finish, go into the water.
AVIien a kelj) tube bursts, its owner nuist not accompany us, for he
would never return."

Then YefiaLalasamr' arose and spoke: " ^Fy tribe, I am glad on
account of your speech. I heard it said that we are going to war.
What tribe are wo g(»ing to make war upon ^'' lie pretended not to
know. Then Ya'.LEn replied : "Chief, we .are going to make war ui)on
the 15i'lxula.'" Then the gre.at warrior uttered the ha'mats'a cry^ and
said: "That was my desire, for that is the only tribe in whose blood I
did nt^t dip my hands. Thank you, Kwakiutl, but take care! You
must arise in the morning before the crow t»ies. Do not wear blankets,
but you women wear the kcl^) rings. That is all I want to tell you."
Then tlie men left the house and went to sleep. On the next morning
the great warrior Y'^eqai.alasame himself awakened tl»em before the
crows were stirring. Then all the men and women arose. Only those
who weie menstruating were not allowed to go. First the men went to
get hemlock branches, tlu'u the v omen did the same. Then they all
went into the sea and sat down (jrying, " hfi, hfi, hfi " They rubbed their
bodies with Isemlock branches. When they came out of the water, their
bodies were all red. They wiped themselves and then men and women
nu't. Now the ha'mats'a, bear dancers and nfi'LmaL, and all the other
dancers, became exiiited. The women did the same, and then men and
women pretended to fight. The women threw the kelp rings at their
husbands, wlto tried to catch them. When a man missed his kelp ring
or when it burst, he was not allowed to go on the war expedition. For
fonr days tlie men aiul women continued to do this. When they had
finished, they prepared their weapons. After five days the Ma'nralcle-
(|ala arrived in four canoes, the Ninikish in six canoes, the Lau'itsis in
two canoes, the Ts'n'watEf'nox in eight canoes. Then NEqa'p'Enk-Em
invited all the tribes. When they were in his iiouse, he gave them
dried salmon and afterwards clover root. Ilefore they finished this
course Neqa'p'Enk-Em arose and said: "Fathers, uncles, brothers,
children, thank you that you have come. Now* let us go and look for our
exterminated tribe, the Qoe'xsot'enox, who were eaten by the Bi'lxula.
Let us make them voiuit our tribe.'' And all repeated his words and
said: -'You have said it. We will doit." But NEqa'p'Enk-Em did not

THE KWAKIUTL INDIANS.

429

eir

iieir

linen

tber

luid

leir

•ing

I'^or

lad

'le-
ts in
•Em
hem
this
lers,
• onr
culii.
and

not

stop speaking. He continned: "Therefore I called you to make war
upon the lii'lxula. My tribe, the Kwakiutl, have eight canoes; the
Q'o'inoyue have four canoes; the Wfdas Kwakiutl have two <'anoes;
the Q'o'nik'fitis two canoes. We have sixteen canoes. Nobody whom
we meet hereafter shall live. That is all.'' Then Ma'Xua. chief of the
Ma'nialcleqala arose and spoke: "You are good, you are great, Kwa
kiutl. What is it you are saying? Do you say we intend to go to
war?" NE(ja'p'Enk'Em replied: "Yes; we will go to war.'' Then
Ma'Xua said: "Thank you, friend. Thank you, Kwakiutl. Look at
the tears on my face which I wept for the Qoe'xsot'cnox, for our lost
names. Now take care, warriors of the ^Mfi'maleleqala, and you Nim-
kish, Lau'itsis, Maa'mtag'ila, and Ts'ji'watEenox, else we shall not get
any heads. Let us start early in the morning. And I will be your
guide, for my ancestor was the killer whale. Therefore I am not afraid
of anything, neither of Mar nor of distributing px"operty."' Then they
left the house.

Early the following morning they started. When all the tribes had
come to the island opposite Gua'ts'e, NEqa'p'Enk-Em and Ye'qaLala-
same arose and the former spoke, "Friends, now our season will change
from ba'xus to ts'r-'ts'aeqa as soon as we cut off the head of a man.
Then our ha'mats'a, bears and nfiLmaL, the hawl'nalai., and all the
other winter dancers, will become excited. Now let spies go ahe.ad in
four canoes. Now we are no longer men, we are killer whales. \Vhen
you see a canoe, lire a gun that we may know it. Then take hold
of the canoe, but do not hurt them until we conte." NEqa'i»"Enk'Em
finished speaking and sat down. Then one canoe of the Kwakiutl, one
of the Ma'maleleciala, one of the Niinkish, and one of the Lau'itsis went
ahead. They steered to (iM'lsg'iltEm. When they had passed the
island, the other war canoes followed. At night they stopped at
Nux'saqolL. Early the next morning Yr'qaLalasanie sneezed. Then
lie awakened all tlie men and said, " Slaves! I sneezed with my riglit
nostril. To-day we shall stain our hands in blood." Then the tour
spies started again. They did not see canoe nor smoke and all the
warriors became sorry. Now they arrived at the mouth of Itivers Inlet.
Then MaXua, chief of the .AIa'nialele(|ala spoke, " Listen to me, friends.
My heart feels badly, because we have imt yet seen anyone whom we
might slay. Let ns play with the AwT'k-'eiiox. tlie tribe of this place,
to gladden my heart." The warriors did not want to do it, and while
they were still talking the report of two guns was heard. "Now,
slaves, paddle. Those weie our spies." Then all the men jjaddled on.
The Kwakiutl came to a place where six canoes of lle'iltsuq were lying
and the four canoes of their spies. The Niinkish were the next to
arrive. Then came the Lau'itsis, and far behind tiie others the Ma'ma
leleqala. The lle'iltsuq were telling ab(mt their voyage and also that
the IJi'lxula had barricaded their Inmses. Then Yr-'qaLalasame said,
" Friends, ask the ile'iltsini who is their chief." Then Kalam asked

I' '!

f \

430

REPORT OF NATIONAL MUSKUM, 18}tr).

for tlie chief of the llr-'iltsuq. One iiuiu by tlie uauu! of Yr'iinats'alis
replied, "All these men nva chiefs of the O'yaUi itx. That is the custom
of the lle'iltsuq when tlu'y distribute blankets, all their chiefs go
inviting. Now 1 will give you the names: This is ( )'mx''it, this Wa'k-as,
this Ila'mts'it, this (lOxsEmna'kula, this La'qoag'ila, Wa'waxamis,
Do'koayaisahi, llii"ma8ilak", Ya'kaL'Enala, Hana'yus, <^)uina, (liu''l-
t«"dv", (lil'ide, Lii'Lilila, and Kala'guyuwis; they are all chiefs.'' Then
LiTLaiiilnam spoke; "How do you feel now ? Vou said before you would
not have mercy even on your relatives. Xow here are all the chiefs
of the lle'lltsuq.'' Then O'mx-'it untied the cover of his box and took
out his whistles. He gave them to his son Wii'k'as, and O'mx-'it him-
self took the i>ar»'laxa' horn find blew it four times, and Wa'k-as blew
the ha'mats'a whistles. Then Va'xLEn arose and said, " Don't let the
voice of the ts'etsae<ia sound too loud. You heard it. We cannot
hurt the red cedar bark that sounded before all of you. Let us nieet
them with our ts'e'tsar'qa at the dancing season. We will rival with
the dances of our brother ( )'ts'e'stalis, O'mx-'it, AVfi'kas, and (}uiua.
We cannot kill the He'iltsuq. Let us go to war against the Bi'lxula."'
He was just speaking so when the Ma'malele([ala came in sight around
the point of the bay. They saw the canoes drifting, and jMaXua arose
at once and said: "Wliy do you let your canoes drift about?" And
Ya'yaqadalaii took up ^lis lance and killed the steersman of one of the
ne'iltsu(| canoes. As soon as he had done so he cried, "hup, hup, hup."
Then all the tribes attacked the He'iltsuq. Only ( )'inx-'it was not killed.
As soon as the ha'mats'a killed a man he cried, "hap, hap, hap," the
bear growled, and every dancer became excited as soon as he killed a
man. When all the Hr''iltsu([ were dead, they took their freight and
divided it. But the red cedar bark and the whistles of the ha'mats'a
and of the i-ao'laxa were given to the war chiefs. All the chiefs of the
Fle'iltsu(i were ha'mats'a. Now, O'mx-'it was a slave of Ma'Xua, the
chief of the ]\la'malele<iala. Then NE<ia'])'Enk-Emsaid: "Friends, what
do y(m think? Shall we go on to the Bi'lxula? Think of it, friends!
We have done a great thing. The chiefs O'ts'e'stalis, Ba'salar.,
Wlxwa(|oqamaya, and Wa'yats'uLa have not come here. They are
near relations of those whom we killed. Are you not afraid of them ?
Then thei'c are all the sons of O'ts'e'stalis. I think we ought to go
home." Then they all returned. They had obtained all the names and
all the dances of the dead chiefs of the lle'iltsu(|. Since that time the
tribes have the cedar bark ornaments of the He'iltsuq and their names.
They obtained them by spilling the blood of these men in war.-

I have given these reports in some detail, as aside of the light they
throw upon the acquisition of names and dances by war, they show

'Seep. 6l'l.

■See a Hilxulu version of these wars in tlie Soveiitli Report of the C'oinuiittec on
the Northwestern Tribes of Canada, British Association for the Advancement of
Sciouce. 1891. p. ItJ.

THE KVVAIvIUTL INDIANS.

431

also that the societies are reeoj^ni/ed on war expeditious. I sliail
revert to this subjeet hiter on.

Notwithstanding the fact tiiat each and every dance niiust be obtained
by means of a niarria{>e or by killiiif; its owner, theni are a munber of
cilices connected with tlie <;ereinonials of the societies which are strictly
hereditary in the male line and remain, therefore, always in the same
clan. To this class behtngs the ollice of the master of ceremonies, the
ollicer who liJis charge of the dram, of the batons, of the eagle down,
ami others whidi will be set forth in the descrii)tion of the ceremonial
(Chapter IX). Tins is another argnment in favor of the theory ex|>resse(l
above that the institutions of Jhe Kwakiutl were at one time paternal,
but were later on modiiied by the inlluence of the northern tribes, who
are on a maternal stage.

VI II. Till'. Dancks and Songs of thk Wintku Ceuemonial.

The object of the whole winter ceremonial is, first, to bring back the
youth who is supposed to stay with the supernatural being who is
the protector of his society, and then, when he has returned in a state

Figs. 42 uiul i'i.

llATdNS rSEI) IIV ASSISTANTS OK HI.NGINfl MASTER.

IV A, Nos. :,;:. an.l ..;;, it..y»l KlhTic.i;ra|.liU-.il Mii>^|.uiii. Il.rlin. C'..llrcl,-.l l.v A..l!i.iilr»,.|i.

of ecstasy, to exorcise the si)irit which possesses him and to restore
him from his holy madness.

These objects are attained by songs and by dances. Tn order to
bring the youth back, members of all the secret societies perform their
dances. It is believed, that they will attract the attention of the absent
novice, until finally one of the dances may excite him to such a, degree
that he will approach Hying through the air. As soon as he appears
his fiiends endeavor to cai)tnre him. Then begins the se(!ond part of
the ceremony, the exorcising of the spirit; or, as th«» Kwakiutl call it,
the taming of the novice. Tliis is accomplished by means of songs
sung 111 his honor, by dances i)erformed by women in his honor, and by
the endeavors (»f the shaman. After the novi(!e has thus been restored
to his senses, he must undergo a ceremonial purification before he is
allowed to take i»art in the ordinary pursuits of life. The strictness
and severity of this purittcatioii depend upon the character of the
dance. Novices must drink Avater through the Aving bone of an eagle,
as their mouths must not touch the brim of the cup; they must suck

CI:.'

^h}

ift

I i

432

REPORT OF NATIONAL MUSEUM, 1895.

:\\ ^

no more aiul no less tJiiin four times. They must not blow hot food,
else they wouhl lose their teeth.

The s(Mi;,'s mostly (jonsist of fonr verses. Kiieh novice, viz, member
of a society, has his own son};'s. Tiiey open witli u burden which
varies according to the so(!iety to which they belong. This burden is

y,„irliJillMli""'l'''

aMMmMtiiiuitokiiiki{iyiiiiiM.Miiiiiiiiiiii

Fig. 44.

IIATON OK SINOINO MA8TEII.

iruiiillc ri'iircwciitiii^ an rii^le.

IV A, V... r.iM, U"\mI Kthrii«rii|.hi,"il Mus..iuii, H.rhii. Coli...!. .1 l,y A. .1:ic.it,s,.n.

sunji' in order to indicate the tune. Then follow the words, which,
however, are interspersed with repetitions of the burden. The words
are called "the walk of the sonjjj ' (or, as we should say, the words go
this way). ICach song is accompanied by beating of time with batons,
and by a drum. The beating is sometimes so loud that it almost

Fift. 45.

IIATON HEI'UESENTINIi A SEA UoN.
Side view, fiid view, and view from Ixdiiw.

IV A, N.>. .',7:1. Koyil Klllll .-IHIilli.-.l M:1-immi, ILtUm. <V,li,..l,.,l l,y A. .I;ir..lis,.li.

drowns the song. The rhythm of the tune, as well as of the beating,
is exceedingly complex; but the most striking characteristi<; is the fact
that the beating is always syncopated. The arm is raised when the
tone is uttered and falls quickly afterwards. In all songs of the win-
ter ceremonial the beating begins several bars before the singing. It

Fig. 40.

HAT(1\ UKPRESENTI.Nd A SEA I.ION.

Kiid and sido viow.t.

IV A, N.I. I'.ill. Ii..>al KlhTK.ur.ii.hiiiil Miis..imi. C.illoc 1.-.I l.y A. .l!i.i.l.s.-ii.

is the rever.se in profane .songs. The beating is an intrinsic part of
the songs and can not be separated from it.

The dances of the various societies differ in character, and will be
described in the course of this chapter. They have all this in common,
that the dancer on entering the door turns once to the left at a place

THK KWAKIUTL INDIANS.

433

becween tlit; door ami the i'wv. Then lio diiiuM's toward tlio ri;;iit, leav
iug the tire at his Icl't. In the rear of the lire lie turns again tt» the
left, and after havin.n' made a complete tnrn continues his course.
Every time ho reaches the- front or the rear of the tiro, he makes a turn
and then continues his way in th<f sanui direction. ICach dance con-
sists of four circuits around the lire. The motions of the feet follow
the rhytlini of tlio beating, not of tiie song.

When a mistake is made in these songs or dances which jire intended

Via. 41.

IIATON HKI'UKSKNTlXd A KKA l.UlN.

Siild vitiw and vi«\v from liuliiw.

IV A, N.. 1:11:, l(..y:il I':ilin...,Tn|.hi.r,l Miis,-uh], ILTliii. CmIIh,!,.! l,y A. .I«."1.s.n.

to pacify the uovice, the etre<'t is not only a renewed ecstasy of the
novice, but it also excites all the older members of the various societies
and thus produces a general ecstasy.

Errors in rhythm, turning the wrong way in a dance, smiling, and
chewing gum are counted as mistakes. Tiie < 1 ror must be atoned for l»y
an initiation of the person Avho nmde the mistake. When the members
of the seal society observe a mistake, they Jump from their s<';its and bite
and scratch the person who made the mistake. Ue dro])s down at once

irt of

lill be

uion,

[place

mdlllllllM'M'""""""'!'

l-'iii. -IS.

IIATON HKl'KlCSKSTlN'lt A SKA I.ION.

Siilt^ view, end vli'W, niid vii'W from below.

IV A, N... ;;ils, I{"y:il Kll ..-r^iplii. :il Mii-uiii, li.rliti. (■..Il,-,l.-,l l.v A. .I:,..,lwfn.

and pretends to faint, Jind while the excited dancers surround him he
disappears. This means that a spirit has taken him away in order to
initiate him. The members of the seal society sit on the plattbrm of
the house or stand during the dances, that they may be certain to dis
cover mistakes. The seal society attack and maltreat throughout the
ceremonial the que/qutsa. At the ch)se of the winter ceremonial they
must pay an iiulemnity for all the damage that they niay have done.
No greater misfortune, however, can happen than for one of tlie
NAT MUS 95 !28

\fi' !

]

I Ml

fPi

,j r

Ml .

434

RKPORT

OF ^

ATIONAL MUi^RUM, 1895.

■/-

tC-J

(liiiMicrs wli<t pciforiuH iiin ecrom(»iiiaI diiuce to full. In the conrso of
the winter ccnMiKMiial (|iiiU> ji liolt^ f,niuliiiilly develops at tlie two places
where, the daiieers turn, iiiid it is here that they an- most likely fo

sruiui)Ie and fall.

r'^*^ When a ha'niats'a falls in his dane*', lie

/ must li«( down as thoiij;h lie was dead.

Then the master of >^eren)onies calls a nmn
whose name is M'k'istolis (sand in eyes,
i. e., a drowned person), whose otlice is
hereditary. He is a quf''(|ntsii, and as an
ollicer he is called ts'a'ts'exailaenox (doiii^
secretly), lie carries a larjic stall'
(k-V''la;4'airi), which is split like a
l)air of tongs, ;ind in the interior
of which scune blood is hidden.
With this stair he takes hold of
tiie neck of the hiVmats'a and a])-
parently blood is seen to tlow from
it. Then all the he'lig-a (see \i.
43.S) lift the ha'iuats'ii, i)ut him on
tlieirmat, and carry him
tour times around the

j^one around the tire

four limes his whistle

is heard in the woods.

^Vhen the uiat is )>ut

down, it is seen that he

has disappeared and

that only his blankets

and ornaments are left

behind,
lie stays away for four days and his father must
make a new festival for him. When the ba'mats'a
falls, everybody i>uts his hand over liis eyes and
drops his head, cryin<;' ha.' As the expense of such
a festival is very great, the amount equaling the
return of the marriage numey, but fi'w jjersons are
able to atVord a second initiation. While nowadays
every effort is made to enable the lia'mats'a's father
to give the new festival, it is said that in former times the unfortu-
nate one was killed by the other ha'niats'a, the bear dancers, and the
nu'ianaL, often at the instance of his own father.

AVhcn a ha'niats'a falls in liis dance, it is considered an evil omen,
indicating that he will die at an early date.

I'iL'. 111.

IlAKl.V IlKI'Ur.SKMIMi A Sl:A ITiiN
Kll.I.lClt WIIAI.K.

IV A, N... C.slis, |!„y:,l KlhiLcraphi. :,l Mi|.
Il..rliii. l-..ll.(jt.-,l l,v !■■. Il,.:i«,

l)VI(i\ lllil'l;l>KNllNcl A
SKA r.KlN. A Ill.Al;. AMI
A KIl.I.Elt WIlAI.i;.

1\' A, N.i. I'.Mll, Uiiyal Kllino-
ur;i].l,ir;il .Mlwt'lini, Ilt-rlill. ('ill-
l.-,lr.l l.v A. ,l:i,.il.MTi.

» With Hiiikinjj tone.

■■ 1;

THE KVVAKIIJTL INDIANS.

435

i 1

:mi a
\i;, ANU

al r.lllli"-
rlin. C.l-

)inen,

Uc'iglit, U iucht'a.

n-'.r.i.

Vrcadtli, 8 iuchos.

HATTLBM OK IIK'I.IHA HKl'llKfKNTlMt IHK IIKAIl Of A IIKAIl I'KIISON.

I\ A, \"». l:;'..l iilid l:;.'il, II. ..Mil KlhiMiiriil.lil.iil .Mu».uiii. Hirlii.. C.lliTlr.l l.y A.
.l;M-'il,ii.ti.

The view tiikcii by the Kwiikiutl is evidently tliat tlie t'iilliii<>' of ii
hiViniits'a or of another thuner is an indication of either ill will on the
l»ait of the spirit, or as a defeat of tlu'ir spirit by that of anotiier tribe.
Thus I was told th<at at ono time the Kwakintl had invited the

!Ma'inah'le»|ala tor a winter <',ereinoniaI. When

theii' own tin'i.niaL

'as rescned with dif-

•ully Ity the (|ne'-

'tsa. The soil}; \vhi(di

was used duriiij; his

(lan''«- was never used

aj-ain. They believed

thai the event was

pi'oof tiiat the spirit

presidinj;' over the

winter eerenionial of

the .M a'nial»'le(|ala

was stronger than

their own.

When one of the dancers of an inferior society falls, he <lisappears
also to be initiated, but his father does not need to go to the e.\i)ense
of a complete festival, as these initiations are nuich less expensive.

The i)araphernalia of fl'o dances consist larjicly of ornanieuts made
of cedar bark, which is dy<'d in the juice of
a'aerbark; of nuisks, whistles, and (jarvings of
various kinds. All of these must not be seen
by the profane. If any (»f these ha]>i>eiKMl to see
them, they were killed without mercy. As an ex-
ample of this, 1 was told the ibllowinj-- incident:
Onv (f the (lue'qutsa was preparinj;' a carviu'-'
to represent the si'siui.. 1 Fis daujjiiter happeiu'd
to see him at work. Then he called her into his
room an<l dug a hole li^^lit uncU r the tirephu^e.
lie asked her to put her head into iiis lap. pre-
tending that he wanted to louse her. Then lu',
killed her with a hammei

into the hole, covered if. and re])laced the ashes
His wife looked for tlu^ girl, but he did not tell
her of what he had done until the following
suunner, when he fell sick. Then he asked his
wife to bury the remains of their daughter. As
a survival of this custom, the saying remains which is used by the
initiated in warning away the profane: -'(lo away, else ve shall bury
you." '

By far the greater portion of the \AMuter ceremonial is ])erforined in

FifT. M.
RAi ri.i; 111 iii;'l,iiiA.

He put her body u, ,,ns..niaii„n m- n,.. im,u1

if ;l ilr.iil lirl'Hnll, Kill ill

;i sii;iU
i;;Iit.

wIlllM' IIMIIltll

(■r;iw liii;;, II (
ilii-lirs.

\\ \, Nh. l:;.-..,, U.,y..l Kllin..tr,i|.liUal
Miwwiiii, ILtMii. ('..Ilc.t,..! l,y A.

.I.'i.'ohsri..

i (!■ 1

' Ili'ig-a qoe'tax a'Lauo'x tsfinio'sOL.

436

REPORT OP NATIONAL MUSEUM, 1895

a house set apart for this purpose. It is called lo'pEk" (emptied)
because it is emptied of everything that is profane. Only when
dances are performed, are the uninitiated or the profane allowed to
enter the house. They must stay at the left-hand side of the entrance.
Most of the dances are i)erformed in connection with feasts. Others
are shown in connection with distributions of property. As during
the ceremonial the clans are suspended, the order of vseats which pre-
vails in summer is also suspended, and a new
arrangement takes place. The seal society
have the seats of honor 'n the rear of the
house, and among them the highest ha'mats'a
has the iirst seat, in the middle of the rear
of the house. At bjth sides of the ha'mats'a
society sit the beai* dancers and other mem-
bers of the seal society. At the extreme
ends of this society sit the nfi'LmaL, the mes-
sengers of the hiVmats'a. The killer whale
and rock cod societies sit in front of the seal
society. They are the singers.

The hf''mElk and the whale society sit next
to the nfi'LmaL — the former to tin left of ti»ft
ha'mats'a, the others to his right. The V' >t
kimo sit next to them near the front corners
of the house. The woiuen sit all along the
sides of the house in the rear row, the
chicken society farthest in the rear, the d;U«
society and tlie Ivr'ki'xalak" in trout. '1 he
person who gives tin' feast and all his* rela-
tives are in the '' kettle corner," the right-
hand front corner of tlie house. The profane
sit on th<' left-hand side of tiie door. When
one tribe has invited another oiie, all the
members of the invited tribe sit in tlie front
part of tlie sides of the house. I'he seal
mouth (.r tiio ^•|..•.^ ciiivia on ti,o j-ocicty of the hosts sit in tho rear, and their

I'rout of tbe raltlc. Ucijrlit, 10 . -i i i ^ i- rni i c

incbos; Liack. 1,1.1... iinare.!. suigei's as dcsciibcd lieictotoie. ihe rest ot

i\ A.N.. wi.U">Mi;iiiM..„r,i|.hi,,iiMM»,.,u„, tlic iiivitiiig tribo are in the kettle corner.

Sometimes at such occasions all the mem-
bers of the seal society and of the corresponding societies of the other
tribes sit in the lenr of the hcmse. Then the lia'iDats'a of all the tribes
sit in the middle — tirst those of the Kwakiutl. at each side those of the
Ma'nialele(iala, at their sides those of the Nimkish and Lau'itsis. The
other groups arrange themselves in the same manner, the Kwakiutl
members sittin;,- in tin' rear row nearest the rear of the house; then
toward the door follow the Ma'malr-hMiaia, continuing in the next
row nearer the tire. Then follow the Nimkish and Lau'itsis.

T'iK.r.:!.

BAITl.K nv llKI.lirA HEI'HK •KNTISU
A I'lMAN KACK.

Front, liack, ami lop viows.
Tlio liMinllo leiirt'sciit.s tlic gapinjt

THE KWAKIUTL INDIANS.

437

Fig. 54.

UATTI.It OK HK'i.KIA, SKT WITH RF,D rEPATl HARK,
1!E1'I1KSEN|'IN(I A (ON VENTInNAMZED FACK.

Frmit iiiul rear views. Hoiglit. ] 1 J iuclics.

I\ A, N... l:ll-iii R.)y.il Elhli.igriil.hifil Miisnini, ll.rlin. ( '.•ll.-.ti-.l
I'y -^. .TjipohscM.

The singers sit so arranged that the rear rows are facing the fire while
the front rows face backward. In their midst sits tlie song leader
(nsVqatc') and his two assistants (gua'nuLKmr*=sitting at his sides). It
is the duty of the song leader to make new sougs, to compose new words
to old tunes, to learn quickly the
songs of the returning novice,
and to ti ch them to the singers.
He also gives signals for changes
in rhythm and starts the tunes.
His oflice is hereditary in tiio
male line. Ilis assistants call out
the words for each verse. The
singers are so seated thai ••,, front
of the board which serves for their
biU'k support they can spread
their mats, and, when kneeling
on these, hnve in easy rea(;h long
planki? on which they bent ihe
rhythm with batons. These are
generally of split pine wood and
are made at the time of opening
the feast. They are about U feet long, and the sing<!rs before using
them roughly smooth one end, which i« used as a handle. They either
beat downward, holding the baton i'l their hands stretched forward,
or they hold it like a ])cstle and thump the plank with it. In former
times when wood was not easily split on account of lack of steel axes,

they kept the batons, which were in conse
(piencie also norc nicely nnished. Nowadays
only the song leader and his assistants have
carved or painted batons. (Figs, 42-50.)
Thr ordinary crude batons are generally
si)lit iij) iit the end of the festival and used as
torches for lighting the way home through
the darkness of the street . It is a very pretty
sight to see the numerous guests going home,
each carrying his torch and lighting up the
logs and canoes on the beach on the, one side
iind tlie dark row of houses on the other.
I will now proceed to describe the ceremo-
nials of various societies.

r)a.\bakurilanuXsi'war',as stated above, in-
itiates several dancers, the most impf)rtantof
whi(!h is the ha'mats'a, cr the cannibal. Me
is possessed of the violent desire of eating men. The novice is taken
away by this spirit and is sui)posed to stay at his lumsc ibr a long time.
The jieriod of his absence extends over three or four Tnonths, during
which time he actually stays in the woods. In the nnddle of this time

F" T. 55.

RATTt.E OF HK'l.IU'A, BRT WITH
CKDAH IIAHK. ItEl'UESKM INcl A
InNVENTliiNAl.lZEl) FAf"..

Height, lOiiielief; lilacU.
IV A, Nn. 14IHI, llnynl Kclin. Kraiilil> ill Muw ,

IliTllll. I'nlleil..! I.v A. .l»r..l.si.li.

i i

i 1^

■ I

438

REPORT OF NATIONAL MUSEUM, 1895.

;

^ I
i

lu' reappears near the village and his sharp whistle and his cries, "liap,
hap, hilj)'' (eating, eating, eating), are heard. Then lie comes back to
fetch his k-l'ncxalaLala, who must procure food for him. (See p. 399.)

Fi;;. 50.

HATTLK OK IIK'LIO-A, PHOMAIII ^ Ol' IIAIDA MANUFACTUKE.

Tlio front ri'iirosciilx a hcii iiioiislcr witli a bear's liead and a ulinlo's body, wliicli [a indicated by tlio

tins on tlu^ face; tlio liailv rcprcspnts a man. Uoiglit, '.)h indics; l)lacU and red.

IV A. \... -.i-,4, Uiiviil EtliiiMirrinliicul Muwuiii. M.rliii. (',.ll,..|,.,l l,y A. Jiic.il,..,.|i.

Tlie k-i'n((alaLala i.s always oue of his female relatives. Finally he
returns and attacks every one upon whom he can lay his hands, lie

Fig. 57.

HATTLE Ol' Ilii'LIIiA.
nepro.ipntntiniis of (wo faces i)aint<'d with llio dcsijin of tlic luUor wlialc nnd siirroniidod liy ,i rin<;
rciircscntin;; a ocdar baric, rint;. 'I'lio faces may eacli ri'prcseni (lie licad of a member of Ibi' Killer
wliale SOI iet\ . Ileiulit, 7J iticlies; reel on lirowu wood.

|\ \, N... :.T". Iti.ynl l;ilni..!ir:,|,lil,:,l Mii*.imm, IVfliii. ('..II.-, I, .1 ].y A. .Iji, .il,s..n.

bites pieces of Hesh out of the arms and chests of the ))eople. .Vs soon
as he arrives, the servants of the ha'mats'a, the ht-'lig-a (healers) or
HiVlrtlJla, of wiioiii tlic Ivwakintl iiave twelve iti all, run up to him,

..ia»^fflk_

THE KWAKIUTL INDIANS.

439

lliu

lie
e

III
1)1'

swinging rattles, iiie sound of which is siipi)ose(l to pacify the iia'mats'a.
This office is hereditary in the male line, and eitlier fonr or six of them
must accompany the hfi'mats'a whenever he is in an ecstasy. They sur-
round him in a close circle in order to prevent him from attacking the
people and utter the pacifying cries "Iioi'i), lioi'p."' Tlie rattles of the
hc'lig-a are always cai'vedwith a design which originally represented a
skull. Figures 51 and .'•2 show this design clearly, hut it often d«'geu
erates into the representation of a conventional face, and in some cases
it has simply a rounded shape, and an animal is carved on its face.
(Figs. 5,3-59.) I do not know if the beautiful rattles wlii(;li are used by
the he'lig-a of the K wakiutl, but which were made by the I lr''iltsu(| and
represent the thunder bird on a round rattle (tig. (JO), had originally a
dilferent meaning. In olden times, wiien the hii'mats'a was in a state of
ecstasy, .slaves were killed for him, whom he devoured. The- following
facts were observed by
Mr. Ilunt and .Mr. Moftat
in the early days of
Fort llui)ert: When a
ha'mats'a had returned
from the woods, a slave,
a man of the yanaimo
tribe, named Xu'ntEni,
was shot. They saw
him running down to
the beach, where he
dropped. Then all the
nu'Luiai, of the Kuc'xa
tribe Went down to the
beach carrying knives
and lances. The bear
dancers and the ha'-
mats'as followed them.
The nu'LuuiL cut the
body with their knives and lances and tlir liii'mats'as s(|iiatt<'d down
dancing and crying '• hap, lifii*." Then the bear (lancers took ii]) the
llesh and. holding it like bears and growling at the .same lime, tliey
gave it 1o the highest ha'niats'a lirst and then to the others.' In mem-
ory of this event a face i' j. "senting IhixbakiiiilaniiXsi'wae was carved
iu the rock on the beacli .> lie place where the slave lia<l been eaten.
The «'arvinj< is done in sai.«' -rone, which was battered down with stone

'ife' !*;■ .iri^' Hunt, who told nic lliisHtniy .ih reported to him by his r.iilicr, wiio had
1 ifhled (he t'olhiwiiif^ reniaiks, wiiicli are of iiiteicHt as cliicidat-

iijX --o i.<' ■'=^frin' ■ . w s of t ! "-iliis. 'I'he slave's wift' was at that time in the fort.
Hhf \vi\it <jn^ /m ihc j<;all' i ailed out to the h;i'iiiats'a ; "I will [x'wo yon livo

y livf /;li«' .^pii-it •>• ,</iir w .ntcr daiu'o cfrciMonial is slioiii;-, Imt iniiic is

Vi»i W ■:.<<<' my hiw's'^tl with f;im and linllet, and now I will kill .m>ii wilh
t .■ ■< ■' Aft*-' ''\<' /enrs all thoHo who had t. ikon part in tlic ninrdt>r

l'if;.,->8.
UATri.i; <ii' hK'mo-a.

Krpivsciitiitiiin III' a lii'in;; witli a liiiiimn In ad, IiaiiilH, .inil IVrt.
1111(1 ii dorsal tin. I'Ik^ loot fdiiii I In' liand' ■ i it (lie tattir, « lii( h
is Hot with codur liai'k. I.enfjtli, U iiuln hliick and lilin'.
1\ A, N,.. l:r.''.i, lt..y;il Kllin...:r,-.|.lii. al Mii».'iiiii, H.rliii. ( ■.,ll,.,i,..| I,; \. .l:i. ..l.>,ii.

1^^' l!'

I' *':'

440

llEPOHT OF NATIONAL MU8EUM, 1895.

Ml 5

1 i j

liaminei'H (I'lato 2.'i). Near this rock earvinj^ tliero are a number of
otlier.s and imicli older ones (Plates 24-i'(;, lif>-. (\l). The indiauM have

no veeollection of the incidents
which they are to (iouiuieniorate.
They say that they were made
at the time l)efor<i animals were
transformed into men.

I received another report of the
killinj^- of a slave. A female slave
was asked to dance for the ha'-
mats'a. Before she began dan-
cing-she said: " Do not get hungry,
do not eat me."' She had hardly
said HO when her master, who was
standing behind her, split her
skull with an ax. Slie was eaten
by the li;Vmats"a. This happened
in Xewettee, and (i'omiona'kula,
who participated in the perform-
ance, was living until a ('oui)le of
years ago. lie told me that it
is exceedingly hard to eat fresh
liuman llesh, nnich more so than
t<» eat dried

HAITI. K in- IM-.'I.Ki A.

licpn'siiitiiticii iif ii liciiif; with ii Iniiuaii lnail,
IiuikIh, iiiid fcot, niicl iIdisiiI liiis. Lcii)^(li, !l
inches; f{''<''". I'l.K'k, leil.

IV A, No.4'.'4, Il.ijMil Klhn.>i;r.-ililiii:iL Mii^'U'

Irv A. .lil.nl.s.ri.

, IliTlin.

"ll.-.l.-.l

c o r p s e s.

The bones

of the killed
slaves werc^ kept at the north side of the
house, where the sun <loes not shine upon them.
])uring thefouilh nighl tiiey were takenout ofthe
house, tied up, \v«'ighted with a stone, and thrown
into <l('<'p water, because it is believed
that if they were l)uried tliey would
come back and take their master's soul.
When the ha'iimts'ahad bitten apiece
out of tiie arm <d'one of his enemies, he
drank hot water after having swallowed
the llesh. It was believed that this would
result in theinllammation of the wound.
Nowadays, when the <'eremoides ha\e
lost muchoftheirfcvmer cruelty, they do
not actually bite the piece of llesh out of
the arm, but merely pull the skin up with
their teeth, sucking hard so as to remove
as much bh)od as possible, and tlien with .i snndl sharp knife cut oil
secretly a ])iece of skin. This is not swallowed, but hidderi behind

llAri'l.K 111' MK I.KJ'A.
Iji'ii;;lli, W iiii'lics: lilai K ami inl.

A, Ni-. ;".v2, UM\ill ICUllliitfrillillic.it Musi'Utti. r..riiii.
COI.vlr.ll.v A..I:i, .il.s,i,.

'Qoai.i iiii; siilii nMxeii.

l^' lull 1n' liuuyiv to nil'.

Report of U, S National Museum, 1895.— Boas

Plate 23.

^^^fS^f^^^r^^, W^--*^"'"

Rock C/»rving on the Beach at Fort Rupert, representing the Face of

BaxbakualanuXsi'wae.
Krniiia |ili(iliif.'r;'.iili.

1 !

/ i

Report of U S National Museum, 1895— Boas

Plate 24.

S
3
Z

z
<

:<:

CE
Ul

z
o

^ I

Z 0)

Z S

HI ^

tr
a.
ui

IT
Ul

oc
o

I
o
<

u
03

z
o

>
oc
<
O

o
o

< ' '

'■ ,1

i:.'

ii'

V, 1 »

I :■«■

I i

B \

Report of U, S National Museum, 1895.— Boai.

Plate 25.

K^. 'i -./^ir^

liF

hki&ir':; , ■"

J i

■ <

. -J',

" T' '
\ <

■ x- >■

A. . Si

' '■*■• ^*A .fife

' ■■■■- '%,:}^::;^f^%\ m

r '

^^9

i%i&#^ A

wm... ■

WM^:, IIS^S,''

I^p^l'

^■^^^S^^^^^^^^^^^^^^^H'

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tj ■ ■' ■

-i -^. '- — ■ ■- — =^ ^—

UJ C

QC «

l| i

I i

I : 4

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Report of U S National Museum, 1895- Boat

Plate 26.

Sat-.- ■■■'*~v_'f-K-? ^tJc^Tr*L. ■ ■**

ti, ^^-

■M

•>3ei-*

'fH

Rock Carvings on Beach at Fort Rupert, representing a Series of Human

Faces.
From a photoKrupli.

IMAGE EVALUATION
TEST TARGET (MT-3)

1.0

I.I

1.25

i;^ 128

ISO ■■■

25
22

.1 i^

^ I;L£ 1112.0

1.8

U i 1.6

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..Ss

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Photographic

Sciences

Corporation

23 WEST MA hi STREET

WEBSTER, N.Y. MS80

(716) 872-4503

Pfl

■P

' 1

iwl

Report iif U. S Nationa Mjteum. 1895 Boat

Plate 27

Tree Burial in Fort Rupert.

Friiiii a pliiil(>)(ru|ih.

' n'i^

' ' • '.

THK KWAKIIJTL INDIANS.

441

tbe ear until aftor the dance, when it is returned to tlie owner, in order
to assure liini that it will not be used against liiiii lor purposes of
witeluraft.

B«"-'ide8 devouring slaves, the ha'inats'as also devour corpses. When
a new hil'mats^a, after being initiated, returns from the woods he will
sometimes earry a corpse, which is eaten after his dance. The bodies
are prepared for this ceremony. The skin is cut around the wrists ami
ankles, as they nuist not cat the hands and feet, it is believed that
else they would die immediately. The ha'mats'a must use for this cere-
mony the (!orpse of one of his deceased relatives, which the hc'lifj-a
must prepare. The Kwakiutl used to bury their dead on trees. The
body was placed in a box, and these
boxes were placed on branches a
considerable distance up a tree.
There the boxes were i>iled owv on
top of the other (Tlate L'7). The
bodies, when so exposed to the ac-
tion of the freely circulating air,
mostly mununify. A corpse is taken
down from the tree ami is soaked in
salt water. The he'lig-a takes hem-
lock twigs, the leaves of which have
been removed, aiul jmshes them un-
der the skin, gradually removing all
the decayed tiesh until nothing
but the skin renuiins. Alter this is
done tlu' body is placed on top of
the small hut in which the novice
(g'i'yakila) is living while he is
staying in the woods. The hands
of the body Ining down, its belly
is cut open and spread with sticks.
The hiVmats'a keeps a fire under it
and smokes it. F<)nr days before
he returns t() the village he sends for all the old ha'mats'as. When
tliey come, he tells them: "These are my traveling provisions, which
I received from HaxbakualanuXsF'wae.'' ' lie asks them to point out
what shares they <lesire to have when he will return. They take
vhe body down and ])lace it on a clean mat. Each points out what
he desires to have. His return will be described later on (p. oL'T).
Mis k'i'ni|alaLala returns with liim. She carries the (•or|)se which has
lieen prepai-ed. She goes backward, fiu-ing the liii'niats'a. When she
leaches the right side of the lire, the hfi'njats'a enters th(! house. He
stoops so that his face is close to the ground. On entering, he turns
four tinu's, descends to the middle of the house, and when he is four
steps away from tlu^ door, ln' turns again four times. When the

■ (l-aini'.ii niwii lUoa ilii n'fi i.ila yiis |{axliakii!ilanuXHi \va<'.
ThiH my Iruvellug iiroviHiuiiH. tlitt loixl );iv)'ii liy ISuxImkiiiiliiuuXsl'waA.

FiB.Gl.

UiH'K lAliVlMl AT Koni Ull'Klir.

Ui'iglit, l.'i iiiclii-.s.

L'l 'I

' •!

TT^

442

KEI'ORT OF NATIONAL MUSEUM, l«9").

Vii:. 02.

DANCE l)V THK IIA'MAI SA.
Krnin A Mkvtch,

: 1

k'i'iiqiiluLiilii reacln's (be roar oC the Iioiimc, s1i« turns ajjjiiiii. A drum
is placed in tlio middle <»f the rear oC tlio limisc, bottom ii|>. The
k'i'n(|akLa1a pretends to put tiie corpse on tiie drum, hut walivs past
it, the ha'mats'a Ibllowing her. At the door she turns again, pro-
ceeds around the lire, uud wlieu site readies th(^ «hum a second tinu',

slie rurns again and
pretends to i)ut the
body down. At tliis
tinu^ all tlie old ha'-
mats'as, who have
been outside the
house, .iumi> down
from the roof aud
rush in throuji;!! the
doors. They are all
naked and follow the
k-i'n([ulaLala in a
state of hij>h excite-
nuiut. When they
have run around the
lire four times, the
body is put dowu on
the drum.
Tiie master of cere-
monies (see ]). oOl) begins to cut it and distributes the ilesli among tlu;
ha'mats'a. But lirst the k-i'n<|alaLala takes four bites. Tlie people
count how many bites each of them swallows. They are not allowed
to chew the Hesh,
but they bolt it.
The Ic-i'ncpdaLala
brings them water
todrink iii between.
After this part
of the ceremony is
tinished,thehe'Iig'a
rise, each takes one
ha'mats'a at the
head, and they drag
them to the salt
water. They go into
the water until it
reaches up to their
waists, and, fac
ing the rising sun, they dij) the ha'mats'a four times under water.
Kvery time ho rises again he cries hap. Then they go back to the
house. Their excitement lurs left them. They «lance during the fol-
lowing nights. They look downcast and do not utter their pecu-
liar cries, hai), hap. They do not dance sijuatting, but in an erect

Fij;. n;i.

IIKAII UIMi UK llA'MATfSA, 01lNAMKXTb:I> WITH Ki)l It <|[( iHSI'll-.iKS.
r^it. Nn. isiisis, r. S. N. M. (■..Iliil..! Ii.- I'. II..H..

THK KWAKIUTIi INDIANH.

44.*i

or.

II-

lect

Vig. 04.
HEAD IIINU op llA'l|A'l'.-<'A.

-•', Itoyal Kthn<>tfr>|>hUml \lii<M'iitit, IWrllii. t'tit
l»li'il liv A. .In<nl"i>n.

IM)8itioii. After tlio closr ;»f tlic <;«*r<Mii(>niiil the hii'nmts'ii by the pay-
iiioiit of Mankcts iiideinnilitis those whom lie has bitten and the owner
of shives whom h«> has killed.

The(!erein<niialof the return of the
ha'niats'a will be deseribe<I later on,
when an aecomil of the whole winter
ceremonial will be jjiven. My obie<'t
here is to deserilx' the manner of
dancing, so that I do not need to
refer to the hubject again later on.

The hiVnnits'a has two ways of
diint ing — one representing him in a
stage of greatest excitement, the
other when he is beeoming paeitied.
Ilislirst danee and sometimes part of the second are danced in the
former position, the others are danced in the secoml position. The

first da'ice represents him as looking
for hnnmn flesh to eat. lie dances
in a si|Mattitig position, his arms
extendo<l suleways and trendding
violently (ligjL*). lie tirstexteiuls
thum to the right, then to the left,
changing at the same tinn- the posi-
tion of the feet so that wlu-n extend-
ing his arms to the left he rests on
his left foot and the right foot is ex
tended ba<'kwardj when extending
his arms to the right, iie rests ou his
right foot and t'><' left fool is extended i)ackward. Tims lie moves on
slowly with long steps. His head is lifted up, as though he was looking
for a body that was being lu'ld high up in
front of him. His eyes are. wide open, his
lipK pushed forward, and from time to time
he utters his terrible cry, h;ip. His attend

ants surround
him, and tn-oof
them hold him
athisiM'i'k ring
that Iiemayiiot
attack the peo-
ple. When in
the rear of the

house, he suddenly changes his i)osition,
])utting nis hands on his hipsamljnmping
in long leajjs with both legs at the same
time, his fare still bearing the same expression. In this position he turns
in the reav of the lire. Thus he contiuucH his four circuits^ changing

Kiij.tl").

IIKAD IIIMI III' HA MAItl A.

I\ A . S. ...-.;«, licvii Klliii..|irii|iliUal Mii«-.nii. H.-rlli
I... I...! I.v A. Ju...l,.,.„,

FiK. 06.

MKAI> UIMi or IIS mais'a.

fliHIl clllHS|lircr ripll solllillj; dm

milky xviiy.

I\ \, \...l>l7>i.lt..ynl Kllin..rfra|.liliiil Mii-uni.
:i«Tlii.. f(.||i<i-.l l,\ K. Il".'i«.

liK.CT.

IIKAlP 111X11 Ol IIA'.MATSA.

IV A. \... ;.7li, U...M1I Kllm..Krai.hin.l Mii«i
"""wS'i. <'oIIt.i'...l t'V \. .Inrnhm-ii.

t»

I .

< I''

1 1 »il

444

UKPOKT OF NATIONAL MUSEUM, IHir..

(Vniii time to tiiiK' from tln^ slow trtMiihliiiff inoveiinMil to the lonjj leaps.
Diiiinj; tliis time liis k-riKiahiLaln — if lie is u noviee — dances baekwniul
ill front of liiin. >Slie stands ereet and liolds lier hands and forearms
extended foi\ ard as though she was i'arryiiijf a body for tin* ha'mats'a
to eat. Then his eyes are ilirected to her hands, wliieli she kee]>a mov-
ing' ui) and dowu u little with eaeh step. Her open palniH are turned

upward. In his second dance the
hiVnmts'a dances staudiiif; erect.
While in his lirst dance he is naked,
he is now clothed in a hlanket.
Now he holds his forearms upward,
the elbows bciny near his Hanks, the
palms forward, the llnjjers li<;htly
bent. His handsale still trembling;
violently. His dance consists ol
rliytlimi(!al ste]>s coincident with
the beats of the batons. He takes
very hifjh steps, so that his knees
almost touch his chest. When riris
ing one foot, he bends at the same
time the knee of the
other leji', and thus
droi)s his trunk consid-
erably withcnt chang-
ing his jiosition (Plate
L'S). He always jnits
down the wli(»le sole
of his foot.

When he lirst returns
from his initiation, he
wears a head ring, neck
ring, waist ring, brace-
let, and anklets madv'.
of hemlock branches.
The form of these rings
varies according to the
legeud from which the
ha'mats'a derives his
origin. While most of
them have plain hemlock rings, one ha'mats'a of the Koskimo has his
set with small rings of white peeled twigs, which set off clearly against
the <lark green ring of balsam piiu' (see p. 59.5).

The i)ainting of the face of the ha'mats'a also depends upon the
legend from which he derives his origin. Most of them have their faces
painted black all over, while others have two curved red lines on each
cheek runuing from the corner of the mouth to the ear in a wide curve

I'ijI.BK.
I.AIIUK Mi;.M) lilMi OK HA'MATS'A.

Knuit unci Hide \ ii'H .

M, Uc.yiil Klhn"u'r:i|<hU'.'il Miiwiiin. lUrliii. <'..Mn l.il Iry A. .Inrnlm-ii.

iVi

Report of U S N»1' na Musfum 1895 Bnis.

Plate 28.

leaps.

kwiu«l

eanus

inats'ii

s mov-

tunu'd

ice tlie
erect.

iiaUe«l,

lanUet.

pward,

iksjtlie

lightly

!inl)ling

sists ol

ijt witli

le takes

is knees

luMi vyis

lie same

i of the

u(l tlins

k consi*!-

1 chanK-

m (Plate
^'R jmts
)le isole

retnrna
ition, lie
{i, neck
g, brace
;s madv'.
anches.
serin jis
ijlto the
hii'h the
ives his
most o''
has his
imainst

III

Ipon

the

leir hices
Ion each
lie curve

Dance of the Ha'mats'a.

Till' |H-culiai' ht'iid ami iieok liiiK <>)' tin- ilaiu'cr wi-ii- (ilitaiiii-<l t'loiii I In- TliiiKit. Iiis ^raniliniitlier

liiMUK ol tilt' r(iin,'a.ss ti'ilH'.

I'Viiiii a |ili()iiiKra|ili.

i 1:- .i

! ; i: i

til

o
o

THE KNVAKIUTL INDIANS.

445

wliirh in coiivavc on tlie upper side. This, it is Hiiid, is where liaxbaku-
jilaimXsi'wtie rubbed oH the hii'nuitsVrt Hkiii, or to indl(rate that th«'y
are livinjf ou hhM>d. According to the le};ond, the various hfi'mata'as
become excited l>y seein/; certain objects or byheariii},' them mentioned.
All of these reler to death. The exciting object lor one hii'nuits'a is the

F%. 10,

KlK. II.

KlK. T3.
Figs. 00-73.

WIll.lTLK* l>V llA'.VAlS'A.

Vi.n.fi'J, double wliiHt If; llf;. 711, hoiii' wlii.sflti; Hi;. 71, wlii»tlriil'llvii

voictis; tig. 7'J. doulilu wliiltle; lig. 73, Biiiglo whistle.

Sriile I.

IV A, Nub. 1''.KI<i, (abl. WMkI, I'-M, U:'.ir. Unyal Ethnii|{r»|>lilriil Miiwum, IWriiii.
i'ullet-tftl )>v A. Jacobsen ntid K. Hfiai.

iHU'm.E WHI.iTLh, WITH
FOUK Vl)l(K.S.

Scale \.

IV A, No. irtlv.K.ij:.! Klhno-
urii|ihi<'itl \]iiH4'inii, Hi-rlin.
Collillf.l Ijv a. .lacolnwn.

{fhost or corpse ; for another one, skulls ; for still others, " a head cut ott"
or maggots or x-a'wayu (opeu door). Whenever any of these words
occur in a song, or when a dance, figure, or painting is shown repre-
senting these objects, the ha'mats'a who, according to his legend, is
affected by them falls iuto a state of ecstasy.

' 1 1

44(i

Ki;p(»UT Ol' NATIONAL MUSKl'M. IKO.'i.

If tliu (liiiiccr \H not a iiovico. Iicdiiiiccs tlw (list <laiM-c with liis coUar
liai'U uiiiaiiuMits. \vlii«'li tliu iii'W lia'inats'ii iloi-s imt wear until his
touith daiif*'. TIm's*' ronsist of a In-avy <'r<»\vn of plated ledar l»ark
and a uwk viua to i'onespotnl, anklets, and hratoh'ts ((Iks. (».'{-<!S).

Tlu! head tinj; ll;;\ <».'$ is wt with lour rrosspim's. Tln's« cntsspit'ci's
d<>si;;nat*' tin* ;;ilt.''' of the spirits who havfHnitiatcd tiic <-annil)al. The
front piece repiesents the milky way. the eanniltal pole of Haxliakn
alaniiXsiwa", the two lateral piect'S represent the ho'Xhok". The
rear erosspieeo is said to he inert'ly an orininient. Sonn* ha'inats'as
wi'ar a hear skin \vhi<'h is set MMtli ' ne scalps of the slaves whom he
has eaten or of th(> enemies whom he has slain. The symholie meaidn<;'

of a nnndH>r of erosspieees
will he th'seriited in (h'lail
further on (p. 4J9).

hurin;; the dances <»f the
Iia'mats'a whistles are
heard (li};s. («»-7l), which
represent the voices (»f the
si»irits. Most of these
whistles are small. They
are made of red cedar. A
few are made of hone.

After his lii>t dance, the
ha'nnits'a disappears in a
room set a|)art for this pur
pose in t he rea r of the
house. It is called the nnVwir., and is supp»»sed to he the house of
UaxhakualanuXsi'wae. Its front is i>ainted v th desifjns which repre-
s(!nt either the face of IJaxhakinilanuXsi'wae himself or that of his
servant the laven. Tlu' top of the front is set with fiin;;es of red

KiR. 75.

I'AINTl.Nll ON TIIK KlKlNT OK A MA Wll.. HKl'HKHKMIMI HIE

I'ACK "K IIA^IUKI AI.A.NrX>«i'\VAi:.

I r.>Mi usk.l. If.

cedar bark (li{

..>)

The room is always so airanjicd that when the

Ini'nnits'a n'ajtpears. he conies out of the mouth «d' the paintiiijjf on its
front. Plate LM> shows the Iia'mats'a connn;-' out of the secret room,
which is painted with the desijjn oi' the raven. His attendants, as
soon as he appears, run ui> to the secret room ami hold the lia'nuits'a,
at his neck riuj?. Then he comes forward and performs his dance.

This room is used only by the novice. For him also a hi}j;li polo is
erected in the middle of the rear of the house. It is called the
ha'msp'e(i, the cannibal jHde. It is a mast from '?0 to 4(> feet hij;h,
whi(!h is wound with red cetlai- bark. At the top is a short crosspiece
about 1 feet in length. The cedar bark extends up to it so that it
forms a triangle at the top of the pole. Sometimes a triangle i)ainted
with the face of BaxbakufdauuXsi'wae is fastened to it instead.

As mentioned before, the novice after his first dance disai)])ears into
his secret room. vSoon his cries are heard again, and he is seen connng
owt backward at the side of the nnl'wiL. He wears the mask of the
raven. Qoa'<ioaXualanuXsl'wae (fig. 70), whicU it is supposed is growing

V^v

Rtpon of J S NitiontI MuMum 189$.— Bou.

Plate 29.

Tin

)ieco
at it
lited

into
liny-
the
iiig

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Report of U. S. National Museum, 1895. Boas

Plate 30.

.St

^ti

!li

! It

iiij
<

'in
X

l<
<

EXPLANATION OF PLATE 3C.

1
2

'r, t. 1 aiiitmjr on lower side „/• ti,,, ,„.„.. .

^■■- .1... An...,.,..,, M,.so„„. .„• y«,„,,, „,,,.,,^. ,.„;v:;,_,

■ !

|V 1

„: \

;.r

,1 !

THE KWAKIl.TL INDIANS.

447

out of his IxMly. lift now poi'soiiates tlio sliive of r.axhakniiliUinX.si'-
WiU'. Actually, it is not the same person wlio is wi-aiinii- this mask, but
somebody clsi^ who dances in his place, lie crouches so that the long
beak of the bird is close to tiie jiTound and turns his hea<l with sudden
jerks to the vi;;ht and to the left. IJoth his hands an; hidden under
his blanket and with tliem he inills strings which make the Jaw of the
mask open and sliut very rapidly, thus producing a loud clappering

noise. As soon as the mask
ap])eiU's, the singers begin
the following song:

Wa ! Everybody is aCraid ol' the Tsr ts'arqa mask of

l>axliakii;ilaiiu.\.s; \va«'.
W'al Everybody i.s afraid of tlic. raiiiiiliiil mask of

(^oa'iioaXnalaimXsi wai'.
His liookt'd-bcak mask causes lliittiTin<; of tlie

lieart.
His ho Xbok" liead iiiasli causes llnttering of I lie

heart. >

After tluxlaneer has moved around the fire
four times, he disappears behind the mfi'wiL.
Then the ha'mats'a comes forwar<l again out
of the mfi'wiL and dances in a s(|uatting
])osition as before, but perfectly naked.
lie disappears, and next a dancer, the same
one who wore the first nnisk, appi'ars, com-
ing out ' -kward at the side of the mfi'wir..
He wears the mask of UaxbaknahinnXsi'war'
himself, and fiances and moves in tlu' same jtosition as the (^ori'(|oa-
XualauuXsi'wac. (Fig. 77 and IMate .'!(».)

It will be noticed that some of these masks are set with skulls carved
of wood. These have variiMis meanings. They may indicate that the
nmsk was obtained in war, or that as numy slaves were killed for
the novice as there are skulls attached to the mask, or finally they imiy
belong traditionally to the particidar hfi'mats'a. Throughout these
<!eremouies it nnist be borne in mind that the different InVmats'as have

MA>K iiK I^OA (,H>.\XI AI.AXfX-

srwAK, sivr WITH iKAiiir.ns

ANO HKI) CKDAi: HAUK.
Li'iitilli. 4'IJ iiii lies; lilurk,
jiTefii, ml, whiti-.

1\ A. %■■. v.-.'. I;,.j,.,| i;(li,i..i.r!i|.lii.al
Mii«,inii, li.Hii,. (■,,ll,.,t,.,ll.y A. .1:1-

i::ii

1 /ta

'See Appendix, paj^c tWti.

i'l

448

REPORT OF NATIONAL MUSEUM, 1895.

each a soparate tradition, and, tberetbrc, tlieir masks and ornaments
differ. While tlie (hincer who wears the mask of Baxl)akiiahinuXsT'',var'
is daneing, the sinyers sing the followinj^' sonj;':

Ho is carrying the hu'iiiiit.s'ii head mask which hoobtaincil rntin l?axhal{n;iliinii\Hi'war'
all aromul our world.'

After he has <hinced aronnd the lire four times he disappears, and then
the lifi'mats'a comes ajjain from out of the ma'wiL dressed iu his oriui-
nients of red cedar bark and dances in an erect position.

When an ohl ha'mats'a performs these dances, themasks donotappear,
but he dances
four times in
succession, first
in the squat-
ting position,
then the hitter
part of the sec-
ond dance and
his third and
fourth dances
erect.

TheNiVq'oaq
toq use for the
novice the two
masks rei^re-
sented in fig. 78

and rhite 31. Tlie legend of their lifi'-
mats'a was told in the preceding chapter
(p. ;J9<)). Tlie mask which appears first is
tiie raven mask; then tlie dancer jierforins
his second dance, wearing the oriiainents
shown on figs. 70 and SO. Ilis third dance
is that of the ho'xhok" (Plate .'51). His
cedar bark headdress for the first dance
is shown in flg. 70, for the last dance iu
fig. 80, In both dances he wears the neck
ring flg. 81.

The raven mask (fig. 82) belonged orig
inally to a ha'mats'a of the lle'iltsuq, from whom the Kwakiutl
obtained it by miirriage. When in use, a sleeveless waist of eagle
skins which reaches down fo the hips is attached to it. The arms of
the dancer are tied with red cedar bark above the elbows and at
the wrists. lie wears an ordin;iry neck ring. Ho also wears bands
around knees and ankles and a waistband, all made of red cedar bark
similar to those worn by the dancer represented in Plate 31. The
legend from which the mask derues its origin is as follows: A chief

Fig. 77.

MASK OK nAXIlAKUAI.AND.'CSl'W.VK, SET
WITH liEDCKDAK IIAUK.

Length, 27iiicln'.s; blaclt. white, reil.

I\ A, Nil. -i:!, U"\:il Kllinii;;raliliir!il Miiwiini,

RlTli

C. llnli.l l.v A. .l!li-.ilis.'n.

' Sec .\i)iteiidi.\, page 687.

1^:

rsr.

naments
I X si ''.vat'

nnXsiwat"'

iuid then
his oniji-

)t appear,

rXSl'WAK, SET
HARK.

white, reil.

:r:Hilii«:»l Miifwuiu,
.Iju'iihwn.

Kwakintl
t of eaglo
e arms ol"
vs aiul at
avs bands
edav bark
fc 31. The
s : A chief

Report of U. S. National Museum 189b Bnas

Plate 31.

<■.-«*

■ **

■f'

.*' 'i^j

I :

i !

tljii' i

THE KWAKIUTL INDIANS.

449

was deserted on an island by his slaves. He thonglit ho wouhl
have to die of hunger. lie sat down and covered his face with his
blanket and cried. Then he heard his name bein^ ciilled. lie looked
up, but did not see anyone. He covered his lioiul ajjain. Soon his
name was called a second time, but ho could not discover anyone. The
same hap-
pened a third
time. Then
he bit a hole
in his cedar
bark blanket
and peeped
through it.
Soon he saw
a mouse com-
ing out of a hole and calling him. He
threw off his blanket and spoke to the
mouse, who invited him to enter. She
warned him, however, to take care of the
door. The chief followed her. She led
him down the rock to Q'o'mo<ioae's house.
The door of the house was the raven,
Qofi'qoaXualanuXsI'wae, who snapped
at everybody who entered the house.
The chief jumped through the door
when it opened. Q'o'maqoae gave him
the ha'mats'a dance and the raven mask.

In order to explain the meanings of
the crosspieces on the head rings and
of the attachments to the neck rings of
the ha'mats'a, I must insert a few tradi-
tions referring to this subject :

Following is the legend of the origin
of the G-agg-aenox :

The first of the A'wa-iLala lived at
Ts'a'wate. Their chief was Gu'mg-ila.
His sons were Qoa'wiLpe and Xa'niats'-
amg'ilak". They were always very happy,
because their tribe was numerous. Gne
night they were attacked, and Gu'ing-ila
and his two sonsalone were saved. When
the day came Xa'niats'amg-ilak" felt very ill at ease and told his father:
'"I will go into the woods. Do not try to see me, my dear I" His father
rejdied: "Only take care, my son, lest something might happen to
you. Do nothing that is wrong, because yoii intend to go and obtain a
magic treasure. Rub your body for four days with hemlock branches,
else you will smell like man." Then they separated. The young man
NAT MUS 95 L*9

'i;

450

REPORT OF NATIONAL MUSEUM, 1895.

Fig. 79.

HBAII HINd OK IIA'.MATS'A.

rill. No. liiBMl, r. S. N. M. f'.ille,lril l.y K. Il.ns.

( 1,

wont into tiie woods jit once and rubbed his body with hemlock
ItninchcH for four days. I le did not speak to anybody. Then he walked
U[» the river TsTi'wate and came to a lake. A loon swam to the shore
and asked iiiin: "What are you d(nn}{ here!" Xa'niats'aniffilak"
replied: "I am lookinj? for a magic treasure." "Take my name," said
the loon. "Your name is now Ta'l-
t'l'aas." Tlien the loon tiew away and
Xa'niats'amg'ilak" left the lake and
went up the river. lie arrived at the
next lake and sat down on the shore.
N<,v.- he saw a seal cominj; asliore.
The seal saitl : " What are you doing
here?" He replied: "1 am looking
for a magic treasure." The seal said :
"Take my luime. Your name is now
La'lelawe(|ame." Tlie seal left him,
and he walked farther ui) the river.
Now he arrived at tlie great lake.
There he sat down. Tiien he saw a sea lion, whiih swam up to the
place where he was sitting. He asked: "What are you doing here, my
friend ?" Xa'niats'amg'ilak" replied: " I am looking for a magi(! treas-
ure," and the sea lion said: "Take my name. Your nante is now
Mr>'nakoala." Then the sea lion left him.

He went farther up the river and arrived at a very large lake. There

hesatdown. Then he
saw a whale emerg-
ing and coming up to
him. The whale
asked : "What are
you doing here?"
He rejdied : "1 am
looking for a magic
treasure." Then the
whale said : "Take
my name. Y^mrname
is now Ya'<iaLnala
and Qoayi'mts'e and
Ge'maxalas and a
Lfi/Layegalise. Then
the whale left him.
Xa'niats'amg-ilak"
still ielt badly and cried. There were no more lakes and he wanted to kill
himself. For fi )ur days he stayed there and washed and rubbed his body
with hendock branches. Then he went to the top of the mountains.
He came to the top of the great mountain Da'duqola. He did not see
anything there, and walked to the great mountain Nola. He did not

Fig. 80.

HEAD HINO OP IIA'MATS'A.

. S. N'alioiml Mnneniii. rfillci-t.-'i l.y F. H'>im.

THK KWAKIUTL INDIANS.

451

seo aiiytliintj tbero. TlM'refore lio felt badly and was about to turn
homeward. Then lie discovered steam rising halfway di»wn the moun-
tain. He went to tliat place. It was eveninfj when he arrived there.
He saw a lake with steep precipices all around it, like to a washtub.
He tried to find a way to go down to the lake, lie slept during the
night. In the morning he twisted
cedar twigs. He nuule fimr long
pieces so that the end reaches down
to the water. Now he saw a t;mall
island floating on the lake. He
clind)ed down the cedar rope and
came to the lake. Then the fishes
in the lake covered liis whole body
and sucked at it. After he had
bathed he climbed up the roi)e
again. The fishes had sucked at
his body so that it was all covered
with blood. In tlie evening he
climbed down again. The fishes
tormented him in the same manner.
Thenheclimbedup again and sat on
the ground. The following morn-
ing he saw a cloud descending to
the lake. When the cloud lifted, what should he see?
canoe on the lake with fifteen men in it. Fourteen were paddling and
one Avas standing in the bow of the canoe. lie carried a spear in hia
hand. They kept (!lose to the island. Three times they went around it.
Then Xa'niats'amg-ilak" climbed down his rope. As soon as he reached

Kin. HI.

NECK HIXH (IK HA'MATs'a.

Ii-.',i11'.', r. S. \. 1\I. (■,.|l,.l,-,l l.y K. It...

There was a

Fin- 82.

KAVKN MASK.
Cut. .N". lll'.IIU, V. S. N. M. C..llri:tv.l l.y K. I1..JW.

the water he dived and swam to the island. When he was near it, he
raised his head. After a short time the canoe came to the place wher'
he was in hiding. He took hold of the canoe under its bow. Then the
men became afraid and rushed to the st(?rn of the canoe. The chief
of the men said: "Look what stops our canoe!" One of the men saw

452

REPORT OF NATIONAL MUSEUM, l«nr).

I-

!i fe

Kit'. H3-
KIKWT HEAD KINO OK XA'MATs'AMd-ILAK''.

( :ii. No. n,'„'.iKi, I', s. \. M. f,.ii,..i.-,i i.y K. a.»».

Xa'niatH'ning-ilak" hohliii); tlio bow of tlio caiioc. lie told tlin other

men, and tlieir cliiof Haiti: "() Lord, let jjo! 1 will tfive you the water

of life." Hut Xa'niats'aniK'llak" only

lifted the bow of the canoe higher.

Then the men spoke: "() Lord, I will

give you the lire that biiniH everything.'*

Xa'niat8\in)^''ilak"only lifted the canoe

still higher.
Then the man Hpoke: "O Lord, let

go, I will give you the death bringer."

He only lifted the canoe still higher.

"O Lord, let go, and this my canoe

which moves by itself shall be yours

and my winter dance names, A'myax-it

and TsT'gM'Lilak". I am the harpooner

of heaven." Then Xa'niats'amg'ilak"

let go the canoe. The harpooner and his crew went out of the (;anoe.

He took the water <»f life, the death brinjjer, and the lire, and put them

into the canoe. Then he took the canoe
and squeezed it in his hands, so that it
became small, and ho put his cedar bark
ornamentsontheheadofXa'nilits'amg'i-
lak". Then the harpooner told him what
todo. lie said: "Take care! Sprinkle
the water of life on him whom you want
to resuscitate. If you show your tire
whatever you point at will be burnt,
however far it maybe ; and when you go
to war, take the death brinjior, and all
your enemies will die. And you will kill
all the sea monsters and all kinds of
animals. When you want to go any-
where in your canoe, just put it into the
water, go aboard, and say, 'paddle.'
Then its paddles will move by themselves.
Its name is 'Paddle side canoe.'"

Then the man disappeared and Xa'ui-
ats'amg'ilak" went home. Wheu he was
near his home, he took the tire and tried
it on the mountains on the one side of
the house of Gu'mg-ila. They burnt
right away. Then he was glad. Now
Gu'mg-ila saw the mountain burning
and spoke to his other son: "O dear!
your brother has done well," for he

thought that it was he who made the mountain burn. Not long after

Xa'niats'amg'ilak" entered bis father's house. They gave him to eat

and he told everything to his father, about his red cedar bark and about

FiK.84.
SECOND HEAD HINO OK XA'NIATS'AMO'ILAK
C«l. No. KM98, U. S. N. M. CnllKtcil by F. Roan.

THK KWAKIUTL INDIANS.

453

Fig. 85.

TIIIRIl HEAD RINd or XA'MATH'AMQ'IlJiKi'.

1- .1. V... K,'.;,M.|, I'. S. N. M. Ciilli.U.l l.y V, IkNU.

TluMi Xsi'niats'am;'Mhik" took otf

tlio iiiimeH. After he had told IiIh father, ho Haid: "Now let uh make
war upon all the ix'ople of the worhl. Take a jfootl lanoe. We want
to tliid tlitiii who killed all our frieiidH/'

IIIh father said: '' Ves, my hoii; 1 think you have obtained inagio
power. liet us go to morrow. Ouly take caire of the sea monsters."
Then (lu'ni^'ila cleaned a {;<N>d canoe and put the niatH and paddles
into it in the evening. The next
morning he launched the eanoe.
Then Xa'nnitH'arng-ilak" made him-
self ready an<l went aboard. He
called his brother <^oiVwiLpe. an<l
he went aboard also, (lu'mg-ila
stayed ashore. Then Xa'niats'
amgMlak" said to his brother: "I
do not like our canoe, and I will
change it.'' Then he took his small
stick out of his head ring and put it
into the water. At once it became a
canoe with livei>ad<lleson each side.
He Jumped into it and called his
brother. Ib^ also Jumped aboanl.
his cedar bark ring and took out the wood carving in shape (»f ji beaver.
He said to his canoe '*y i i i," and he pointed the Hre bringer to the
u|>i)er end of the village and it caught lire; then to the lower end of
the village, and it also caught (ire. Now he told his canoe: "• Paddle!"

and it paddled. Then <iu'mg-ila
was glad to see that his son was
a magician. They were going to
Ga'yux, and there they met the
monster sea otter. He struck it
with the death bringer, and it was
transformed into a stone. He ar-
rived at Ga'yux. Then he saw the
village and went ashore. He was
invited and the people fed the two
brothers. After they had eaten,
Xa'niats'amg'ilak" asked his host:
"Who are you, brother?'' He
replied: "1 ;,m NEna'lag-ila, and
this is my w.*e, Yo'lagilayukoa."
Then Xa'niats'amg-ilak" said: "Thank you, my brother. I am Xa'ni-
ats'amg'ilak", the son of Gu'mg-ila. This is my elder brother, (^o'a-
wiLpe." Then NEna'lag-lla asked: "Where are you goiug?" He
replied: "We, will go up this river." "Don't do that, master, else you
will hav(! bad luck, because there are monster herrings there." Xa'ui-
ats'amg'ilak" replied : " Don't you know the monster at TsaXuala where
canoes cross the inlet? I vanquished it." Then he called his elder

Fig. 86.

FIRST NKCK B1.N<1 OK XA'.NIATS'A.MO-ILAK>^'.
C»t. N... ni:.i)6, IJ. S. N. .M. C.llecti-.l l.y K. Hum.

l!',

454

REPORT OF NATIONAL MUSEUM, 1895.

?■:;. i

Via. 87.

SWONI) NECK IllNd (11' XAMAIs'AMCfll.AK'
Cat. No. nM'.ll", r. S. N M. Cilli-.l,.! I.y V. Il..;i.s.

brother and said: "Now 1 will change your name." Tie took his broth-
er's hands and rubbed the death briuger over them. They were turned
into stone, and he spoke: " Now your name shall be Tetesumx-stsana."
NEna'hig'ila said : " O, master! you are not a common man. Now I see
what kind of a man you are. You will make ^\ar np<m the monster

herrings of whom we are
afraid ; but be careful." The
«!anoe ]>addled, and he ar-
rived at that lake. When
they were in the middle of
the lake, the monster her-
rings came, lie struck his
fire at them, but it did not
kill them. They jumped into
the canoe and it foundered.
Then Xa'niats'amg-ilak" and
his brother were dead. That
is the end.

Figures 83 to 91 represent
the cedar bark ornaments of Xa'niats'anig-ilak". In fig. 83 is shown the
head ring which he wears hi his first dance. The upright piece in front
represents the magic canoe which he obtained in the lake, as related on
page 452. The upright pieces at both sides of his second head ring (fig.
84) represent the iire bringer. ' The crosspiece on the forehead of his
third head ring (fig. 85) represents the
death bringer. Figure 86 shows his
first neck ring, which has four rings at-
tached to it. By these the attendants
hold him when he is dancing the ha'-
mats'a dance. The front crosspiece of
his second neck ring (fig. 87) designates
that he has the powers of a shaman, the
other one that he was ntpde a hu'inats'a
by encountering the spirits. Figures
88 and 89 are the rings which the dan-
cer who i)ersouiiies Xa'niats'anig-ilak"
wears in feasts during the winter-dance
season. There are still two other rings
worn by the diincer which refer to a ])or-
tion of the legend not contained in the preceding version. The crosspiece
on the head ring (tig. 90) represents the death bringer which he obtained
in the lake, while the erosspieces and the front of the neck ring (tig. 91)
represent the srsiuL which he obtained from Ts'a'eciame.
Figures 92 to i>5 are the ornaments of Lexx-ri'lix-ilagu. Ai^cording

IIKAI) HINd WOUN BV XA'NIATS'AMdH.AK"

IN FEASTS.

Cat. No. ns.W-, V. S. N. M. Colli', tf.l liy !•'. lt.ia».

■Owing to an oversight the one latonil horn has been pulled out. The loose end
should have been pushed down into the ring.

,>K

THE KWAKIUTL INDIANS.

455

Fig. 89.

NECK HlMl WiPliN IIV X A XIATM'AMO'ILAK'

l.N FEASTS.

('ill. N". IT.'.r.im, t:. S. .\. M. Collcilf.l liy K. lIuaH.

to tradition, NoinasK'nxelis, .an ancestor of the NaciiVnijcilisala had
a son named LEx-vfi'lix-ilagn (p. 335), who obtained ".lis dances from
the si'siiiL and from the wolves. His first head ring ((ig. !>L') shows six
crosspieces in front. These are tlie death bringers, and the ni)right
piece on top is the lire briuger, while the sfjuare behind represents the

bucket containing the water of life.
In his second liead ring (lig, 93)
only four death bringers are shown.
This ring is worn in his second
dance. As will be described below,
the Na(io'mg*ilisala and La'Lasi-
(joala take off some of the symbols
which designate the supernatural
powers of the dancer after each
dance. The ring shown in tig. 94
is stripped of all these crosspieces
and is worn by the dancer in feasts.
The dancing neck ring (fig. 95) has
two crosspieces on the sides. Tliese
symbolize the gifts of the sI'siuL,
while the gifts of the wolves are
symbolized by the attachments in
front and in the back.
Another ha'mats'a of the La'Lasiqoala, on returning from the woods,
dances four nights with wreaths of hemlock branches; the following
four nights (the fifth to the eightli) without anv ornaments; then
four nights (the ninth to tlie twelfth) with ornaments of red cedar
bark, lie wears eight bundles over his forehead, which are called
k-Ti'siwc, and four on
each side. The next
night, after he has fin-
ished dancing, oneof the
k''ri'siwe is taken off,
which is publicly an-
nounced the foUowi'ig
morning. The four-
teenth night two more
of these bundles are
taken away; the next,
two more; and finally,
the sixteenth, one more,
which is also i)ubli('ly an-
nounced eacli morning.
The seventeenth nigh*;

a black line is drawn over his face from the left side of his foiehead
to the right side of his chin, and then he rises to bite people. Later
on he is excited by mistakes and by songs of the ghost dancer. The
head ring is meant to svmbolize the moon, and the decrease in the

I'-itr.iW.

HEAD UINd "V XA NIAISAMUII.AK''.
(■«l. N... ITMD'.', r. S. N. M. C.ll.vCr.l l.v K. M..'iM.

- : 1

■ I

■! ! :!

456

REPORT OF NATIONAL MUSEUM, 1895.

size of the ring is said to signify the waning of the moon. When the
hri'mats'a returns, a Woody line runs over his face, beginning on the
cheek^",, curving up toward the nose, which it crosses in its upper por-
tion. It is said to designate the moon. The line is made by rubbing
the face with dogfish skin. It is said that this line indicates the effect
of Wina'lag'ilis's canoe, which rubbed against the face of the novice.

Eacli lifi'niats'a has eight songs of his own, which are composed for
him by the na'ciattl at the time of his return from the woods, and are
sung whenever he dances.

A young man who first becomes a member of a secret society can not
join the hfi'mats'a until after a number of years. For seven years he
must have been a member of societies of lower rank. Then in the

eighth year he may become a
ha'mats'a.

The ha'matsa's first initia-
tion is called g-i'yak-ila.
After four seasons he may be
given another hfi'mats'a by
his father. This is called ta.
After he has been initiated
four times (yuduXp'Ena ta=
three times gone into it), he
may leave the ranks of the
ha'mats'a and become a quO'-
qutsa. This is called "lock-
ing the whistles into the box."
This is accomplished in the
following way: When the nias-
^'"'B-^i- ter of ceremonies assembles

all tlie people (qap'e'k", see p.
502), all the ha'mats'as stand
np; then the one who desires to join the que'qutsa says: ' "I will not
stand up before you. I want to be que'qutsa." He is asked why he
desires to do so, but only replies:'^ "I have finished being ha'mats'a."
Then the ])eople reply ; ' " Let your whistles be quiet," and he says :* " I
will keep my whistles (luiet." The same statements must be made by
other members of the seal society who desire to become que'qutsa.

On the following day the master of ceremonies sends his messengers
to invite to the (jaiA-'k". The man who desires to become a que'qutsa

' K'T-'ST-Kll I.ri'x'ulL. QllO'ciliatBiTLLED.
Kut I Htanil ill lioiixe. I ahiill bo qtiO'iiutaa.

Miii'iiiKn qofiL lifiiiiats'a.
I liavi' tlniHlieil liri'imits'a.

'•Aliifj-a aiiiii awi'lai.Ex (lask-'ri's'aos q'ofi'tHf'owiL.
Ut'iilly HtroiiK (ri>al) not you cry iiiHldu.

^Qii'r.ai.Ku k'VT.Kii q'Dfi'tsf'OwiL.
I will not 1 cry iiiHido (whiatluB).

NECK BI.Nd (IK XA'NrATS'AMO-ILAK".

Cat. No. n.W.KI, I!. S. N. M. I'oll.rte.l l,y F. Boas.

,%.

THE KWAKIUTL INDIANS.

457

must join them. He is painted with the particular design which used

to excite him — a head, maggots, the raven, the x-a'wayfi, or the corpse.

When painting them, the people hold them tight and torment them.

The skull is i)alnte<l in blac k on the

ha'mats'a's face; the maggots are

represented by numerous little dots,

and the x*a,'wayu is indicated by

a rope. The painting representing

the corpse are feet, because when the

ha'mats'a enters the house carrying

a corpse, its feet are always visible

under the blanket.

Painted in this manner he accom-
panies the messengers, who carry
long stafts (quG'sp'cq). Theha'mats'a
pretends that he can not do the work
assigned to the messengers properly.
When they call a name, they always
strike the threshold with their statt's.
The hfi'mats'a stands in their midst
and they strike his feet with their
staffs when calling a name. In short,
he is maltreated in all conceivable
ways, ])articularly by his rival. If he
can not endure the torments longer,
he will rush to the seat of the seal society. The iieople pull him back,
push him, and tear his clothes. Then he gets excited and bites the people.

Following are a number of songs of the ha'mats'a:

IIa'MATS'A song composed HECENTLY IIY QoAYo'iSTETSAS. '

1. I am fjoiiig all arouutl the, world eatiug everywhere with BiixbaknalanuXsI'wae.

2. I yiv(^ yoii no time to escape from me wheu I go witli IJaxUakiialanuXsI'wae.

3. I am at the eeiitor of the world;
for 1110 BaxhakualauuXsI'wae
is iryiug hap.

4. I am at tlio ])OHt of the world;
for me HaxhakualaniiXsi'wae
is iTyiiig hfip.

W^hen the hfi'mats'a moves
h.s trembling arms from right
to left, he indicatesby gestures
the contents of tlie song. In
the preceding song the ges-
tures are as follows : With the
words " I am going," the arms
are stretched out to one side; •' all around the world," the arms swing
around in a wide circle; "1," the shoulders are alternately brought

Viff. 92.

FIUST HEAD ItlNIl OF I.EXX\\'LIX'ILAaU.

(•ill. Nn. ITS.ils, r. S. N. .M. CilliTti-il hv V. lioas.

Kit;. 9a.

8ECO.ND HBAI) KINO Ob' I.BXX*A'LIX'ILAor

Cat. .No. 176,1111, II. .K, N, M. I'ollwtu.l liy V. llmis.

Appendix, page 088,

4\ i

458

REPORT OP NATIONAL MUSEUM, 1895.

i i

Kig.94.

HEAD lilNd WORN l!V I.KXX-A'LIX'ILAlir IN FEASTS.

I'iil, N... K:.-.'.'(i, r. S. N. M. C.illHcte.l bv F. ILias.

forward and backward — tbia means that the dancer himself is being
referred to; "eating everywhere," the right liand stretches far o;it, as
though it was taking food, and is then brouglit to the mouth, while the

left describes a wide circle, indi-
cating everywhere; "Baxbaku-
illaiiuXsi'w.ae," both hands are
bent inward Jind the finger tips
moved toward the mouth, mean
ing the eater.

I did not see the dance of the
second line. In order to explain
the gestures of the third line, I
nuist give a literal translation:
"I went, you cried 'hap' for
me, BaxbakualanuXsT'wae, at
the center of the world." "I
went," gesture as above, "you
cried 'hap' for me, BaxbakualanuXsI'waO," both hands bent inward
move to the mouth, as above, denignating the cannibal spirit; then
the arms are stretched far backward, the palms turned downward,
and the head is lowered, this being the cannibal spirit's attitude
when crying hap. The same attitude is taken by the dancer wear-
ing the nuisk (tig. 77) when he clatters with its movable jaw, at the
same time crying hap. "At
the center of the work^"
When these words are
sung, the dancer is in
front of the fire and looks
up to the rear of the
house in BaxbakualaiuiX-
sl'wac's attitude, as be-
fore, because then he is
looking at the center of
the world. The last line
is the same as the third.

Fig. it.-,.

NKI'K lilNd (IK I.KXX-A'I.IXII.AOC.
(ill. N.i. n.'>,'i21, r. S. N. M. Cill.^.t.-il l,y V. Him.

ha'mats'a .S0N(; composkd ukcently hy IIh'ilt.saquls.'

Ham ham a'mai, bam ham u'mai, hamai, liamaima mfi'iiiai, hauiai humamai. Ham
liiimrun lium aiiihniii aniMmai hainiM hauia'inai.

1. Ham liam il'iiiai. Utter Iho hfi'iiiat.s'a cry, utter the ha'mats'a cry, the cry of the

great spirit who dv/ells at the north end of the worM.

2. Ham liam fi'mai. T'ttcr !naxl)akiirihinuX8'i'\va("'scry, HaxliakiirilanuXsrwac's cry,

the cry of the groat spirit wlio tlwcll.s at the north end of the Avorhl.

3. Ham ham fi'nmi. Utter the ho'Xhok" cry, the hi"»'Xhok" cry, the cry of the great

Hpirit who dwells at the north end of the world.

4. Ham liam a'mai. Utter tlio raven cry, tiio raven cry, the cry of tho great sjiirit

who dwells at the north end of tho world.

'Appendix, page G89.

THE KWAKIUTL INDIANS.

459

The mention of the north refeia to the fact that the composer is a
descendant of the Tongass by his mother's side. Ho claims to have
obtained his ha'niats'a from her tribe.

HA'MATS'A SONO COMl'OSED AUOUT FIFTY YEARS AGO.'

1. Food will be Rivon to iiu-, food will be given to lue, because I obtaiuiMl this iiiayic

treasure.

2. I am swallowing food alive; I eat living men.

3. I swallow wealth; I swallow the wealth that my father is giving away.

The presents given away at the time of the initiation of the ha'uiats'a
and at his later dances are said to be swallowed by him. The song
means, therefore, that through his ecstasy his father was compelled to
give away much wealth.

IIA'MATS'A SON«i OF TIIK I,Al''lTSiS.>

1. I wont all around the world to find food.

2. I went all around the world to Hud human llesli.

3. I went all around the world to lind human heads.
■1. I went all around the world to lind corpses.

iia'mats'a (sonu of thk koskimo.'

1. You will bo known all over the world; you will Ite known all over the world,

as far as the edge of the world, you great one who safely returned from the
spirits.

2. You will bo known all over the world; you will bo known all over the world,

as far as tho edge of the world. You went to UaxbakualanuXsi'wae, and there
you ate first dried human llesh.

3. You were led to his cannibal pole in the ])lace of honor of his house, and his house

is our world.

4. You were led to his ciinnibal pole, which is the milky way of our world.

5. You were led to his cannibal i)ole at the right-haiul side of our world.

This song was sung for a youth who had taken the place of another
one who had died. Therefore the song says that he safely returned
from the spirits. The text says : " You returned from Ta'lag-ilis," Avhich
is another name for the spirit of the winter dance. The milky way is
the cannibal pole of BaxbakualanuXsi'wac; in other cases (see p. 405)
it is the rainbow.

SKOKET S()X;t oF IIIK llA .MATs'.V WHO CAKKIKS A COItl'SK. — AWf K''K\0X.-

Now I am going to eat.
My face is ghastly i>ale.
I sliall oat what is given to me by HaxbakualanuXsi wac

iia'mats'a .SON(t OF WAN'UK <O.Ml'O.SEI> AllOIT KltillTV VKAKS Alio.'

That is the way of tho real HaxbakualainiXsi'wae.
Are you the real BaxbakuAlanuXsi'war'f

This refers to Wa'nuk's war expedition. He hiul cut olf the head of
his enemy, and, holding it with his teeth, he said: That is the way

' Appendix, pago 690.
"'Ajjpendix, page 601.

i;'(

..' I ',

'^ll■^

' Ai)pendix, page 692.

i 1^

460

REPORT OF NATIONAL MUSEUM, 1895.

of BaxbakualanuXsI'wae ! And turning to his dead enemy he mocked
him, who had also been a ha'mats'a, saying: " Do you think you were
the real BaxbakuahuiuXsi'waG f ' thus implying that he was more
powerful.

KEA8T S()N(! USKl) IN A FEAST GIVEN IN HO" Oil OV THE HA'MATS'a.'

1. I came to your dancing house to eat ray fill,

2. TLo lieat of the wliirling llanien stares me, frightcTis me to enter your dancing

house, where everybody Avarms himself. Wa ha liai, waiya wai.

FEAST 80NU USED IN A FKAST GIVKN IX HONOR OF THE HA'MATS'A.'

1. I came to your dancing house to eat my fill.

2. It does not matter if your fire hurts me, and if I vomit all kinds of food that you

set before us in your dancing house — you to whom everybody goes to get food.

ha'mats'a sono, i.a'lasujoala.'

1. The hr''Xhok"'s A'oice is heard all over the world. Assemble at your ]daces,

dauiers! at the edge of tlu^ world.

2. The raven's voice is heard all over the world. Assemble' at your places, men ! at

the edge of the world.

3. The hfi'mats'a's voice is heard all over the world. Assemble at your places, men!

at the edge of the world.

! f

ha'mats'a song, i.a lasiqoala.'^

1. Truly ! 1 le goes around the whole world, the great ha'mats'a, looking for food every-

where, th»! great hiVmats'a, on both sides of the world.

2. Truly ! He wants to eat plenty, the great ha'mats'a. He is trying to eat all himself,

the great ha'mats'a, but he did not reach the food that he was going to obtain
at the edge of the world.

3. He wants to eat with both hands, the great ha'mats'a, at the house (^i the one who

is trying to eat all himself all over the world ; but he did not reach the coppers
that he was going to obtain at the edge of the world.

This translation is not quite certain. The song refers to the Goasi'la
who in olden times had many dances and did not want to give them to
the other Kwakiutl tribes, who desired to obtain them through mar-
riage. The La'Lasiqoala heard that the Goasi'la intended to invite
them to their winter dance. They were invited and started to go, but
their chief was afraid, it seems, and returned back Avithout attending
the feast.

K*I'm<AIJkLAI.A SONU UELONOINO TO TIIK HA'MATS'A SONO (p, l.")!*, No. 1).^

1. I hold down your furor, gn^at ha'mats'a.

2. I hold down your whisth^s, great ha'mats'a.
H. 1 api)easo your voracity, great ha'mats'a.

4. You are looking for food all the time, great ha'mats'a.

5. You are looking for heads all the time, great ha'mats'a.
0. You devour wealth, great ha'mats'a.

' Appendix, page 092,

-Appendix, page ()93.

THE KVAKIUTL INDIANS.

4G1

K'l'NfJAI.ALAI.A HON<i.'

1. Jiegin! You whose oaglo clown which is strewn all over her liody, fills the house,

who l)rinj;s ail tlie people together I'roni all over the worlil.

2. Hegiu ! You who make the people weak, tempting with fo(«l those who ate too

uiucli, whose body makes tlie people of the whole world oversatiated.
'A. Hegin ! You who pile the red-hot stones up to thi- root' of the house all over the
world.

The ji'irl who danced this k-i'iKialaLahi was a i>iostituti' in her tribe.
She is scourged in this song. The composer meant by the eagle down
and tlie piles of red stones the young men who came in crowtls to her
house. The meaning of the second verse becomes also clear froii* this
point of view.

K*!'N(iALAI.AI.A SONG.'^

1. BaxhakufilanuXsl'wiie cries lifip forme; he utters the lia'matB'a (M-y fornu". I have

the great supernatural power.

2. HaxbakunlanuXsi'wac and his companion have thrown the soun<l of whistles, the

sound of the magic power into mo. I h:ive tlie great supernatural power.

3. I readied tlie place where th»' exciting cry of HuxbakualanuXsi'wae and his com-

panion is heard. I have the great magical power.

K'i'NQALALALA SONG.'

1. Tlie sounds of the winter dance are heard wherever you are, great «uie.

2. lla'mats'a cries are heard wherever you are, great one.

3. You went right up to the raven, and the sound of lighting ravens is heard wherever

you are.

4. You went right up to the shutting mouth, and thi^ sound of the ho'Xliok" is heard

wherever yon are.

5. You went right up to him who carries one corpse on each arm for you.

The hfi'mats'a cry ''hap" was obtained by the Kwakiutl through
intermarriage with the Awi'k-T'nox. Tiie dancer was by descent i)artly
Awrk-'enox. Therefore the song says that he carried the ha'mats'a
cry through the world. (Line 4, shutting raouth=the ho'Xhok".)

K'i'NQAIALALA 80NU.<

1. I have the winter dance song, I have magic powers.

2. I have the hfi'mats'a song, I have magic powers.

3. I have BaxbakualanuXsiwac's song, I have magic jjowers.

4. Your magic power killed tlie people, and therefore they all hide before yon, fear-

ing your great power.

This song belonged to a man who had killed a (Oiiefol" the (Joe'xsot'-
Pnox, and the song refers to this fact. Later on he was killed by a
Qoe'xsot'enox, who now owns the song.

K't'NQALALALA SONli OK TIIK MMKISU.'

1. I tame the wilduess of IJaxbakurilaiiuXsj'wac when T se(^ it.

2. I cut the veins of the wild monster in the north when 1 see it.

' Appendix, page 693.
- Apjiendix, page (>94.

'Second song of the same dancer who owns the preceding song. .See A])pendix,
page 694.

^Appendix, page 695.

,.11

ipl

462

REPORT OF NATIONAL MUSEUM, 1895.

■

1'^

The k'l'nfial.aLala to wliom belonged this song, used tlie rattles shown
in figs. 0(1, 97. Each rattle represents a raven with a skull on its back;
a lish is shown on its stomach. The skull indicates that the ha'niats'a

^^___^_^ is tilled with the desire of eating

^'wiT^^^.Ji^ _ skulls. The form of the rattle

is evidently suggested by the
beautiful northern raven rattles.
(Seepp. 62;J,()2«>.)

This song wa>^ also made for a
girl of ill rei»ute who had spread
the syphilitic contagion among
her tribes. To this refers the re-
mark : " I cut the veins of the
wild monster." The singt^rs
mean that she is infecting every-
body, even the wild monster.

q'o'minoqa.

The (I'o'minoqa dance was ob-
tained recently, through inter-
marriage, from the La'Lasiqo-
ala. Tiie novice also disappears
in the woods to be initiated
by B a X b a k u a 1 a n u X s I' w ae.
' " '" When she is brought back by

the tribe, her hair is falling out, and her head is covered with blood,
because it is torn by BaxbakunlanuXsI'waf'. She is carrying a skull in
each hand. As soon as she is seen,
the ha 'mats'as begin to cry hap and
dance squatting with trembling
hsinds up to her, full of desire to de-
vour the he>' ^ < which she is carry-
ing. The other (I'o'minoqas and
those who have fornierly been
q'o'minoqa join her dance and move
as tlnmgh they were carrying heads.
Thus she daiu-es into the house, al-
ways surrounded by the ha'uuits'as,
who finally take the skulls out of
her hands and lick tliem and eat the
jnaggots a lid thcdry skin that is still
attached to them. When returning,
the o'd'aiindci a is dressed in hemlock '^' ^' ^"- *'"'■' "">''' ki|"'"s-'"p''|>"| ^'"'"■""'

*■ * l)V A. Jacolwt'U.

in the same way as the ha'mats'a.
Loose hair is placed on her In^ad and alder Juice is streaming down her
hair, giving the appearance as though she was bleeding i)rofusely and
as though her hair was falling uut, being torn off" by BaxbakualauuX-

IV A, N.

Fig.Ofi.

BATTLE OK Ki'NCJAI.ALALA.

Lpiifjlli, 17i iiu'li(?.s; liliick, lilm\ red.

I'liT!.'), U'-Viil Ethiu»t.'raphitjil Museuii

Duriin. lolli-.tr.l l.v

FifT. 07.

BATTLK OF K-f'NQALALAI^.

Lt'n)j[th, 16JinclieH; blue, Mack, hmI.

Herlin. Collected

THK KWAKIUTL INDIANS.

403

si'war'. In the daiu^es inn-fonned in the nifjht of her return and later on
she wears head ring, ne(rk rinj;, ankh'ts, and bracelets of red and white
cedar bark mixed.

Q'o'MIM'KiA SONd.l

1. (j'o'initiri<|a wont with ino nil anminl the world.

2. (/'ojuinrniii walked with mo all around tln' world.

3. C^'o'iniiirKia's lid't side i« f'orohodiii;; ovil.

•I. Q'o'niiiit'Kiii's right sido is tbrnlioding ;;<)od.

By the La'i.asi(ioala the (fd'niinriqa dance is sometimes called yiai'-
atalaL. Among them she has the ornament shown in liy. 1>8. One of
her sonjfs is as follows :-'

1. Truly, the pcoplo join your danco.

2. Hecaust! you are carryinj; a rattle in your hand while you dance, they Join in your
jiraiso.

3. On aeeoiint of all that you are earryin^j in your hand, tboyjoiii in your jiraise.

THE IIA'MSIIAMT.SES.

The Kwakiutl state that before obtaining the ha'mats'a from the
Hf''iltsuq they had only the ha'mshamtsKs, who is also initiated by
UaxbakurdannXsi'wac. Nowadays he is considered as inferior to the
ha'mats'a, and the dance belongs almost
exclusively to women. The ceremonial fol-
lowing theha'mshamtsEs's return from his
or her initiation is the same as that of the
return of the ha'mats'a. The ornaments
are also of the same description, except
that his cedar bark is not twisted and
plaited, but simjjly wound around his head,
neck, wrists, and ankles. He does not use
a ma'wiL. His cry is not hap, but wip.
He does not dance in a s(piatting position,
but always standing, his forearms stretched
forward, the elbows close to his sides. His
hands are trembling. After his first dance,
which, as all others, consists of tour rounds, he reappears wearing a
mask. This is either a head mask, similar to the (Joii(|oaXua]annX-
si'wae mask described on page 447 or it is a full face nuisk. Almost
all of these represent animals, the i)rotectors of the dancer. It has
not become clear to me why it is that so many different animals may
become the protectors of the ha'mshamtsEs.

1 will describe a few of these masks and give tii<^ songs which belong
to them. Figure 99 is aha'mshamtsEs nuisk, the outer figure of which
represents the grizzly bear. The inner face represents Baxbakufil-
anuXsl'wa*'. The red rim around the mask is blood, wliich is shown
because the bear is cut open in order to make^ie inner face visibh'.

B'ig. 08.

HEAD KINO ny c;'( >'jnM H^A.

IM La.-i(|i>al:i.

IV A. No. (,W), K.iv:il Kllin,.^'r:i|.lii.al Miiwiim,
Hirlin. C..IIm1.-iI Iiv F. Unas.

i l

I til

' Appendix, page 695.

■ Appendix, paij;c ii'M,

4G4

REPORT OF NATIONAL MUSEUM, 189r..

The paiiitinj; of tlie face represents parts of his body. The chia tuft
is at tlie same time the uvula. It is tlie opinion of tiie Kwakiutl that
tlie uvula is the <;ause of hunger, and that liaxbakuahinuXsi'wat^ has a
very hirge uvuhi, which is the cause of ids voracity. Tlie mustache
represents his legs; the green blots on the cheeks, his body. The ears
are painted over the eye, and have the shape of a raven's ears. The
blue ornament on the forehead is merely painting, intended to till a
gap that did not please the artist. The peculiar shape of the nose is
called " voracious nose," and is meant to indicate that he (!an scent
nnin a long distance oil". The name of the owner of this nmsk, as a
member of the "seal society," is always ^ a' wis. After he joins the

Fig. 99.

HA'MSIIAMTSE.S MASK.

a, Mask closud, representation of tlio grizzly bear. Black and white ; decoration of ears, rod. h, Ma.sk
open, representation of IJaxliakiirilanuXsI'wac. Face, white; ring surroundinjr face, red; region
around eyes and d'jcoration over eyel)row8, blue; de<!oration on cheeks, green Breadth. 15 inches.

IV A, Nil. \1Vi, P.inal Rthn»Kra|ihical Muwiim, Iterlin. Collerli'd In- .\. Jacotisen.

quc'(jutsa, his name is Qale'sEmak" (=quartz sound in front of him).
Following is his song: '

1. He is looking; for food all over the world, liamrmiii,, fmia. finia, inai, hiiinri, iiiiii.

2. Ho is looking for men all over the world.

.S. Ho is devouring living men nil over the world.
4. He i8 looking for heads all over the world.

SONC. OK iia'msha.mt.sks.

The following song is sung in connection with tlie mask shown in
fig. 100:^

1. He will sing the great dancing song of our supernatural friend whom everybody

tries to imitate.

2. Ho will cry hfip on tho boacii, our sn)iernatural friend whoni everybody tries to

imitate.

3. We shall set! his mask which makes him go all over the world, our supernatural

friend whom everybody tries to imitate.

' Appendix, page 697.

' Appendix, page 698.

•

j,;^

THE KWAKIUTL INDIANS.

4G5

Tlie next song belongs to the nuisk sbowu in fig. lol :'

1. I'aiiioiiH aro you, joiir fame roachos the end oftlio worhl.

2. Tlio iH!t»i»lo try to iiiiitato yon, ovoii at th<» oiid of tli« world.
:<. \\v> sliall H(;o you dancing in our hoiiHO.

The mask (fig. 102, p. 407) represents a sea monster called la'k-im
(badness). It opens, and the inner face represents the killer whale.

Fig. 100.

HA8K l)K IIA'MSHAMTSKS.

Tho Hiuall iiguro hIiow.s painting on tlio cliiii of tlui iiiticr iiiiisk.

I\' A, N.i. 124S, Itnyal Kllinn|;riiphli-al Mii».iini. l!.Tliii. Coll.-.lr.l l,y A, .Jii. cili^. n.

The dorsal fin is shown on the inside of tlie top Haj*. the liiis on each
side flap, and the tail on the lower Hap. The song used in connection
with this mask is as follows:^

1. You Avero wandering in valloyH and over mountains, yon great Hupernatural one.

2. Farther and farther you went, led by your 8U])ernatural i)ower.

3. You went to the cud of the world, led l)y your supernatural ])ower.

, II

i ;!

■ i

' Appendix, page 700.
NAT MUS 95 30

^ Appendix, page 703.

4f)6

REI'ORT OF NATIONAL MUSEUM, 1895.

4. You will Hiiig your Hnurut Bi)i>K« Kvi-rylioily will iinitatt^ your liainatH'ii cry. You
woro tlio flrHt to iitti-r tlio liii inufs'ii cry, you gn^at HUpi'riiatiiial one. Von worn
tlio (IrHt Olio into whom ISuxliakualaiiuXHi'war- throw his ))owcr. ^ our |iow«r is
(lesirftl eviMi at tlio «)ilj{o of thu world. Kvorybcxly <lo«ir»'H to pomhhmh your
IioworR.

In coiinecrtiun with tlio iimsk hIiowii in \\^^. lo:{ (ji. M»<S) tiiu following
Hon^' in Han{^' : '

1. "I wont all around tho world with my i)rote('tor, lookini; for food on the hoac h."

2. "Thug 1 wont and hn took his codar hark ornanu'ntH from hitt hody and hiiiiK

tbcm on to mn." Tlu-roforo overyhotly wIhIioh to have your power, but nobody
in tho wholo world can imitate you.

3. "For nu) cried the rav«ui. His cry put into my mouth the grout Qoa'xcionXuiVlu-

niiXHi'war'.

Fiffiires 104 to 110 (pp. 4<)0-473) show Honio.mlditioiiiil lia'njaliiuntsEB
niaskH.

NO'NTSiSTALAL.

This dance is also said to have
been obtained comparatively re-
cently by marriage from the Awi'-
k''enox. The novice is also initi-
ated by liaxbakiialanuXsI'wac, ami
has the power to handle lire with
impnuity. In his ecstasy he takes
up glowing coals, puts them into
his mouth, and throws them upon
the people. At the end of the
dancing season he must pay for all
the dsimage done in this manner.
His ornaments are made of red and
white cedar bark. Following is a
song of the No'ntsistfdaL : '

1. The gift of the spirit that destroys

marV n-ason, O, real supernatural
frie'iid i ii making the ]>eople afraid.

2. TJio gilt (if tho spirit that diistroys

mar/a reason, O, real 8U])ernatural
iricii I! scatters the peoph; who are
in the liouse.

MASK OK II«'.'.:S1IAMTSES,«KI'I1K8ENTIN0THIC RAVKN.

Lcugtli, 17i inchOH ; black, red, {rroeii, «iiite.

IV A, Nil. 1247, U.iyal Kthnii|;rn|ihLc al Museiiin, llrrlhi. C'lilli'ili-.l
by A. Ja,-i>I,W'n.

■ %i

NA'NE, THE CfBIZZLV HEAR.

There are two degrees of this society, BaxbakualanuXsI'wac's grizzly
bear and the ordinary grizzly bear. The former is the higher in rank.
Both are among the most important members of the seal society.
While all the preceding ones belong to the laxsa, they are wl'xsa.^
Therefore at the time of the initiation they are not taken away by the
Bpirit, but are only hidden in a corner of the house, whence they come

• Appendix, page 705.

2 See page 420.

n>ji

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ill

Report of U. S. Natinnai Museum. 1395.- Boas,

Plate 32.

mm 'i ■'

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.A^lti^iSikit&AAi^

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Jrf"* jJQ

^^^^^^^^^^^^Hn^^'a ' sTSBH.

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I^H^^^B' j^ •

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Dress of Walas Na'ne.

I'riPiii .\. Hiisliaii. ■■ Niii-thwi'st ('mist of Ainci'ica.'

TIIK KWAKIUTL INDIANS.

467

forward when tlicy are ready, to .show that they have been initiated.
Tliey are perhaps the most dreaded helpers of the ha'niats'a, aa it is
their duty, in eonjunctioi! witli the iiu'LiuaL, to punish all transgres-
sions of laws referrinfj to privileges of the ha'niats'a, or to the winter
ceremonial in general. I stated before that the penalty <»f soTne mis-
takes was death. Tlie nnfortunate ones were killed by the grizzly
bears and nfi'LmaL. They are also the watchers of the danciig house,
and often with the other members of the seal society assemble on the
roof, and by their wild cries and threatening attitude frighten away
everybody. They always, wear bear's claws on their hands, and some-
times appear clad in bearskins. Their faces are painted in imitation
of an immense mouth of a bear. Their head rings and neck rings are
made of red and white cedar bark. Each of these is twisted in a tight
rope. Then they are twisted around each other and tied at their ends

l'"ig. 102.

MASK OK HA'MfillA.MTSES: (JLTIilt MASK, ■lllE 3EA MONSTEU lA'KJM; T.VNEIl, THE Kli.LKH WIIAl.K.

T!m' wiijall li;iurrs sliow tin' inner Hides of t lie latenil nml lower (laps when ojicn. (Ili^iglit, 172 im'hi'S;
outer mask hlack and white; inner, blue, hlacU, white, red.)

IV ,\, N'.i. .v..'i, U..yal lllL-.tTiijihl.-iil Miisviiiii, HctMii. (■..Hc.l.!.! liy A. Jncilmrii.

(figs. Ill, llL', pp. 47;{, !74). Their cireuit around the tire can hardly
be called a dance. In the tirst and the third dances the dancer wears
his cedar bark ornanieiits. The dances consist in \ iolent motions of
the body, imitating the actions of a bear who sits on his haunches.
Every now and then the dancer growls and scratches the ground with
his paws. In tlie second and fourth dances he appears clad in a bear-
skin, M'-lks on hands and feet, and paws tlic ground, imitatin ;■ the
moti(<...'» of an angry bear.

.><()N<i <i|.- A Hl'.AIl l>A\()i;U NAMl'.I) WA1.A.'''> NA

((IIM'AT ItK.AU).'

1. How .vh.'ill we liiilc t'roiii llio licar that is moving all iirciinil tlic world .'
-. lift lis crawl niHliMgroiiiiil I J. ft us covfr our liatkM witli 'lirt tliiit tlm great ter-
riblo Itfar I'romtho north end of our wovld iiiav not liiid uk.

' See I'iatb 32, and Appeudix, jii^jjo 705,

i * 'I

I ■ m

( ,11

l-n'M

I ■

468

KEPORT OF NATIONAL MUSEUM, 1895.

ANOTHKR SONG OP A IIEaR DANCKU, LA'LASKJOAr.A.

HaioO' a liaioo' ! Lot your great naino lio eallod, Great Bear!

Yon will go at oiu'o to the chiefs of the tribes, whom you will luuku your slaves,

Great Bear !
Then wo Hhall have war!
Then wo shall have trouble I

THE NU'LMAL.

The iioo'iiLEraaLa (pi. of iifi'LmaL) or ''fool daiKjers" are also mes-
sengers and beli)ers of the ha'mat'sa, who help to enforce the laws

referring to the ceremo-
nial. Their method of
attack is by throwing
stones at people, hitting
them with sticks, or in se-
rious cases stabbing and
killing them with lances
and war axes.

The noo'nLEinaLa arc
initiated by a fabulous
people, the A'Lasimk-,
who are believed to live
near a lake inland from
LiXsI'waf'. Their village
is believed to bo on an is-
land floating <m the lake.
They haveenormons noses
and their bodies are cov-
ered with snot. In olden
times a man went beaver
hunting and fell in with
these people. He came
back exhausted and
"crazy." His nose was
running all the tinu'; he ate
the mucus and smeared it
all over his body. He
urinated and defecated in
the house, and only after
a long time did the people succeed in restoring him to his senses.

Fr<Hn him the uoo'nLKinaLa are said to derive their origin. They are
supposed to be out of their senses and to have long noses. They are as
filthy as the first in'i'LmaL is said to have been. S»>nie of them when
initiated are taken away by the A'Lasimk-, others are initiated in the
house. The noo'uLEmaLa are wi'xsa. Those who are to be initiated in
the house will all of a sudden begin to scratch their heads and bodies.
They scratch more and more violently. This indicates th!it they are

l-'ig. 1(13.

MASK OK )IA'MSIIAMT8ES.

Height, 17J inches; white, red, bhick.

, K.>y:il l:fliM..i.'riii>lii.vil MiHcnni, HitImi. CoIIwIbiI liy A. .I.unhs

' Ai)peu(lix, page 705.

<ti your slaves,

e also iiies-
ce tlie laws
fclic ceremo-
method of
y throwing
pie, Iiitting
ks, or ill se-
ibbiiig aud
n^itli lauces

KinaLa arc
^ i'abulous
A'lvasiink',
ved to live
ilaiid from
lieirA'illage
)e on an is-
II the lake,
mous noses
es are cov-
in olden
3nt beaver
ill in with

He came
ited and

nose was
iiiu'jbeato
smeared it
)(>dy. He
fecated in
only after
iscs.

Tlicy are
lieyareas
leni when
ad in the
itiated iu
d bodies.

they are

ir-:M

, f

11^

Report of U, S. National Museum, 1895. — Boas.

Plate 33.

' I

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HK£:

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s&^>

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•V -c^J^^IP.

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Report of U S. National Musuum, 1895. Boas.

Plate 34.

Mask of Nulmal.

British Miiscuin.

THE KWAKIUTL INDIANS.

409

possessed by the winter dance spirit. After four days they are <'onftned
in tlie corner of the liouse, and appear as noo'nLEmaLa at the time of
the next dance. When a young man is to be initiated in this order,
the old ndo'nLEmaLa will throw mucus from their nose on to him and
thus "throw the spirit of the winter ceremonial into him."

The nu'LmaL, a( cording to what was stated above, is fllthy and acta
as though he was o it of his senses, llis cry is we, we, we. Paintings
of fool dancers ai j shown on Plate 3.'i. They do not dance, but, when
excited, run abouv like iiadinen, throwing stones, knocking people
down, and crying. Tu. y turn
to the right instead of to
the left, and make the cir-
cuit of the Are turning to
the left. Then the (jue'ciutsa
try to correct them, but they
grow only the more excited.
They dislike to see clean and
beautiful clothing. They tear
and soil it. They break ca-
noes, houses, kettles, and
boxes; in short, act the mad-
man in every conceivable
way. At the close of tho
dancing season they must in-
demnify the owners for all the
property destroyed.

The noo'nLEmaLa wear
lances and war clubs during
the ceremonials, with which
they kill the offenders of the
hn'mats'a (figs. 113-116, pp.
475, 470). Many of these lances are carved and pai?ited with the design
of the raven. The nOd'uLEmaLa wear rings of red cedar bark, which
is sim[»ly tied around their heads and hung around their necks. It is
not plaited.

When they first appear after their initiation, and also when per-
forming their ceremcmial dance they use masks. All these masks are
characterized by long noses of curiously round shape. The face is
surrounded by a red ring which represents the red cedar bark. The
type of these masks has not changed during the last century. There
is one in the U. S. National Museum that was collected by the Wilkes
Expedition {tig. 117, p. 477). Another old specimen is in the IJritish
Museum (Plate 34). The similarity of this type of mask and of the
newer ones collected of late years will be noticed (flgs. 118-122, pp.
477-479). Any mention of a long nose excites the nu'LmaL. IJe does
not allow his nose to be touched.

Fig. 104.

MASK OF irA'MSHAMTSES.

Length, lilj iucliesj black, wliito, red.

I\' A, No. IVMl, Uoyal Ethmigraphical Ktuseuiii, H.»r!iri. (VfllM-t^il by A,
JacubseD,

: - 1

I :

Mi,;

•» . u

470

KEPOliT OP NATIONAL MUSEUM, 1895.

S<)N(i OK NI'I.MAI..'

(io (in ! j{o III) I i;<) on ! ,vi)ii grout one I Do you nut hih ilui curillod Idootl on tlio
water, tlio lilood on tlio water ol' the many I'oea wlioni I killed and int to idcccs?
I hIimU lie the greatest nn i.inai,.

Fig. lOf).

MASK OK HA'MSHAMTSES.

Till) iipixr ])ortlon rcpresciils llm ruvmi, iiiiil llio lower jiortimi tlin wiiitfs of tlir Fiavon, nii tlioonl-
sidf, ami tli<> «i'siiir, iu.sidc. Tlu' siui.ller fii;iiri> shows tlio jirolile ol' tlio lower I'nco. Length, IHJ
iuches; liliu'k, M-liito, red.

IV A, N... I'.';,", U..y:il K\\ k'r.'l'lii'"! Miim'Uiii, ll.rlhi. C.ll.-.le.l l.y A. J!u..1immi.

The name of the dancer to Avhoiu this song l>eh)iijjs is Nu'LElap'Mlis
as a member of the seal society, aii<l TsiiuxstiVlag'iiis as a member of
tlie qne'qutsa.

'Appendix, i>. 701).

THK KWAKIUTL INDIANS.

471

BONO OF NO'LMAL.'

1. Ha! Tlie grout luiuliiess came down and is diHttirliinn our friend.

2. (Nii'i.Hiiii. Huvs:) "Tho Wfiiixm lltnv into my hands with which I am miirderinj?!

witii wliicli 1 am cutting oH" the licads."

3. Ilal 'I'ho grout nniduoHH entcrod our friend ami ho is killing ohl and young.

•SONt

i I'ou i'A( irviMi Till', i;xcrrKi> m i.mai..

1. (iroat i8 tho fury of thoso supernatural ones.

'J. Ho will cari'y mm away on his arms and torinont thorn.

3. Ho will devour thom skin and houea, cruBliiug llosli and bouoB with his toetb.

HONli Ol' NULMAI., LALASUiUAI.A.-

1. ( >h wonder! He is making a turmoil on the earth.

2. Oh wonder! He makes the noisoof falling oh.jects on the eartli.

3. Oil wonder I He makes the uuise of breaking objects on the earth.

Tliere is a cliief uri'LinaL,
who i.s called U-r'qiiuir'q'o-
LEla or ()'ina(i'o'LEla. It
is stated that nine geiieia-
tions ago TsEx'uf''tr', chief
of the Sl'siiiLuejliad a .son
who was a nu'Luiai-. He
gave a feast and said that

he wanted to make hi.s son chief of all the uriO'nLK-
niaLa and call hini G-f''(iauir'q'r)LEla. ITe sent hiui
to be initiated as a ufi'LmaL once more, and when
he came back, he distributed an immense amount of
l)roperty, sea-otter skin Idankets, canoes, slaves, co[)-
pers,etc. As he was unable to bring all this property
into the house, he scattered eagle down, which sym-
bolized the property, all over his guests. Since that
time "property is the huu^e of the G'c'qamfMi'dLEla,''
and the father of a new G-c/qamfMioLEla must dis-
tribute all his property at the time of the initiation
of tho novice.

Tiie Ila'wayadalai. is one (»f the highest fool
dancers. He carries a knife in his right hand, and
moves it along his neck as though he was cutting
it. Then he changes the knife to his left hand, and
rei)eats the same nmtion. In doing so he stabs
himself, or pretends to do so, actually stabbing his
neck ring, which is Idled with a bladder c(»'.iiaining
blood.

NA'NActAUALIL.

Fig. too.

MASi; OK IIA'MSHAMTSES,
IlErUKSENTINO TUK
IIEAU.

r.i'iif;th,15iiiolu>8; white,
red, lilack.

IV A, N... l-j;,,-,, Unyul Elhii..-
icraphit-iil Must'Uin, ll.rliii.
rolleoteil 1.V A. .liin,l.s,.M.

The dance of the Xfi'naqaualiL consists in very rapid motions of the
body from right to left, according to the rhythms of the song. The
trunk is slightly inclined forward, the hands are open aiul held upward,

'Appendix, page TOO.

•Appondix, paue 707.

i I ^ \

: S 'l.j'

i. I

m\ ■ ^i

472

REPORT OF NATIONAL MUSEUM, 1895.

with tlio ])aliiis towiivd the front and at about tlio height of the shoul-
ders. The (laneer wears a blanket which is ornamented with feathers
sewed all over it at refjular 'n^^f^r-. ais of about 10 inches, and a Iiead nuiak
with a long' beak surmouutinfjf his forehead (figs. 124 and 12'), j). 470).

Fig. 107.

MASK Ol' HA'MSIUMTSKS WITH MOVAllLE .lAW AND KOBBHEAl).

Height, 13J inches; black, white, red.

M' A, N.I. i-.MU, Rnyal Ethnogrnphicnl ^lutwuni, Dcrllti. CollwrU'iHiy A, Jnrolwf ii.

The dance is soinetinies also called "the dance of the wind.'' The lively
motions of the blanket are supposed to be caused by the winds of
the higher legions of the atmosphere (Plate 35). The dancer is initiated

at BaxbakufdanuXsI'wae's house. lie

is wi'xsa.

S(>N(t OK NA'NAIJMIAI.II,.'

1. The i)eoplo jrather all around you to see your
(lanco, great supernatural one,

2. !Many gather to see you, great suiteruatural
one.

3. Tbey walk right up to your house, great
supernatural ore, asking you for food.

SONG OF NA'NAQAUALII,.-

1. Rows of wealth are st.anding across the lloor
of the house. That is your song.

2. Everybody will obtain wealth from you.
Everybody will obtain blankets from you.
That is your song.

SON(r OK XA'NAQATALIL.^

The Awi'k-'eiiox first obtained the
mask (fig. 126, p. 480) from the He'-
iltsuq. Q'o'mEnakula, a chief of the
La'Lasiqoala clan (r'e'xsEm, married an Awl'k-'enox girl, and obtained
in this way the right to the mask. The He'iltsuq, however, did not

' Ai)]>(ni(li\, i)au»'. 707. •^ Apjjondix, page 708.

Fig. lOH.

MASK <iK IIA'SISIIAMTSKS.

From a akt-trli m:nli; at llje Worlii's Cuhinili'ati K-\|Misitiuii

Roij.it 1 ' U S. National Mu»eum, 1895, Boas

Plate 35.

1 yo"-
I yo"-

the
not

Na'naqaualil Dance.
From a |)h(itn(fraph.

• , l!

i r

III.

r 1

»i

: 1

, ■:, t

THE KWAKIUTL INDIANS.

473

want tlie La'Liisiqoala to have it. They invited tlie A\vI'k*Vnox to a
p* lanied QoiViiunir-, under the pretext that they were goinj; to
gi , feast. When the Awi'k-Vnox came,
they killed many of them, among others
the father of Q o'mKnakula's wife. Thus
the Ilfi'lltsu*! recovered the niauk, and
(,^'o'mEnaknla could not obtain it. Later
on he obtained it by marrying the daugh-
ter of the He'iltsu(| who had killed his
father-in-law. The mask is called by the

Awi"'k'r'n6x

ha'mtsEtso-

wf'. Itrepre-

sent:-! the ra-

von and the

lio'Xhok".
Its n a m e

and song show its connection with the

ha'mats'a ceremonies. The skulls which

are attached to the mask commemorate

the war which was waged on account of it.

Fij;. 109.

MASK OF HA'MKIIAMTMBH, KEPKKHK.NTINO
TIIK BAVEN.

Kroni » flk«;t(.-h mftilit at tliti WnrM'H Coluiiililftn Kl-
[HMittoii.

Fig. 110.

MA.SK OK IIA'MBIIAMTSES

From a Hkctih iiiBit<

lit the Worhl'N (.'nlutiihlail Kx-

|M«ltloII,

1. I am coiniiif;, cryiug bfip on the beach! I, tho supcrnatnrai oue.

2. I am conniig out of Winalagills's canoe, tho hfi'mats'a maak on my forehead, the

winter dance mask on my forehead.

Figs. 127-128 show masks
very much like the preceding
oue. They also belong to
the dance Nfi'nacjaualiL. On
page 410 was told the legend
of the origin of the sunrise
dance of the Koskimo. Figs.
129 to 133 (pp. 484-486), show
the masks and ornaments
which the Kuexala'lag*ilis ob-
tained from Nenalaats't'cja.

Fig. 134 (p. 488) shows the
ornaments of another Na'na-
qaualiL.

ha"maa.'

Fig. ui.

HEAD RINO, NKCK RINO, AND AUM HINOS OP BEAR DANrKR.

IV A, i\o«. 9;M, 667, >uil fl:!5, Uoynl KtlimiKraphlial Muwuiii, IVrlin. Col-

leoted hy A. Jacotist^n.

This mask was purchased
from the La'Lasiqoala, who
called it qe'8<jf'sk-aue, the panther. They obtained it by marriage from
the Kwakiutl, who used it in the winter ceremonial. It represented the
fabulous being ha"maa, a voracious carnivorous monster which lives

' See fig 135, p. 489, and Appendix, page 708.

ilj,

474

REPORT OF NATIONAL MUSEUM, 1895.

in the woods. The novice who is to accinire this dunce disappears in
the woods. Wlien he returns, he bites the people, not like the ha'iiiats'a,
but imitating the voracious hiVniaa. His cedar bark rings are like
those of the bear dancer, but smaller. I lis cry is "huj) ! hup !" When
returning from the woods, he does not wear hendock, but red cedar
bark ornaments. The dancer's name as member of the seal society is
Iv'V''k-aLElayu (of whom all are afraid); his (lue'qutsa name is ALtsala
(coming ashore from the middle of the lake), llis song is as follows:

1. There is hri"miiii. Wc sliuU not livo, lor ho is there.

2. Where lie is, there is danger.

3. AVliere sliiiU we hidof

4. Let us lii<le iindernrouud. Let us cover ourselves with dirt, i'or the terrible

hiV'iuua is guing urouud the world.

V-^<(

I'f;

Ki;;. 112.

HEAD IllNdS AXn NECK HINd OK THE 1IE.\U llANCEIi, K'ISKIMl).

a, FirHt hoiul I'iiijj; b, head riiif; worn in I'euslH; c, nei-k ring.

flit. N.™. n.'i.'ii.'i, n.iMi-,, ns.'in, r. s. n. m., niiiMti'ii hy v. ium.

'rilK SALMON.'

This dance belongs to the i.a'i asiijoala. Tlie novice disai)pears and
stays in the woods several months. When he is brought back, the

' See lig. 13(5, page 4!)0, and .Vppendix, page 709.

rs iti
its'a,
like
riien
;edar
sty is
tsala
ws:

rrible

ill id
tlie

THE KWAKIUTL INDIANS.

people hide all the eagle down, the symbol of wealth,
but put it ou Mhen he enters, indicating that the salmon
brings atHluent'e. lie is greeted with the <Ty '' haioho'."
The amount of property distvibnted by the '" ncer's
father is as large as that needed ior initiatin , a h;!'-
nnits'a. His dance is intended to imitate the nu>tions
of the Jumping salmon. lie holds his head suleways
and (lances with stiff legs, the feet rcnuiining at the
same' spot, the body turning first to tho light tiien to
the left. His forearma are bent n])war(l, the open i)alni8
stretdied forward. Following is his song:

1. Mauy siihiiou are comiiij^ tislioro with uie.

2. 'rbey iiro coniiiij^ asdoro to you, tlic po.st of our lioii\eii.

3. They art) (lani'iiiji, from (li(3 aahnoifs country to th« .shore.

•1. I coiiuvhxhuicc bt'foioyou at the rit^ht-liand nichi of tho worM,
ovtu'towuriu}j;, oiitshiuiiij;, stirpubhinK all; I. the salmon.

SONW (IK A SALMllN I>ANCKJ£.'

1. 'I'Lo .saliiiioi? camo to seanh for a dain'er.

2. lie camo and jiiit bis aiipeinatural power into bini.

S. You have Mii])eruatur.'il power. Therefore the 'hief of the
Kulmon came from beyond ihebcoati. The jieoph- iiraist' you,
for tboy cannot carry tlio wei<i;ht of your wealtli-

THE .SALMON WEIR DANOE.^

The weir in fclie legends of tlie Kwalcintl is a toy of
the Galmon. Tiie salmon weir dancer is initiated by the
salmon. The dance belongs at present to the .Maa'in-
tag'ila, wlio obtained it by marriage from the Awi'-
k''en6.\. The novice remains in the woods for about
one month. When he returns, he is naked. llis))0(ly
is smeared with the juice of a j>!ant, wliich makes it
very .slippery, ills cedar bark ornaments are similar
to tho.se of the ha'mats'a, but much smaller. Tlie
dancer tirst rest^j on one leg, his body bent aliuost hori-
zontally at one side, the other leg extended Jo tlie other
side. Then lie changes to the other leg, bending .lis
body to the other side and extending his otlu; leg.
Here is his song:

1. 1 went to work at luy salmon weir. Wlien T took out tlie muI-

inon, their eycH were jncked (, ,it by tlie erow.s.

2. (Speaking to the cbiet of theticio;) Stand still, chief I Yon

who makes the tide rise, who causes whirlpools wliero the
tides meet, whose skirt of seaweeds mako the tide rise.

3. (<,.'hief of the tide rfays:) Cry liap! supernatural onel (rj

Lap!

475

rijr. m.

I.ANOIO Ol' Ni'l.MAI..
l-i'llCtll, 01 ill.llCrt;

liniwii, ri!il, jjri'tMi.

1\ A,N... l.Wii, H..y,ili:ilni..
ffrHplii'Vil Mnwum, llcrJifi.
r..lli'iir,i l.v \. ,lai-..lmni.

'Appcuilix, iia);o 70!l.

Appendix, page V 10.

1 J

if
; .IB

' I :jl

: I
!

■

t I

476

REPORT OF NATIONAL MUSEUM, 1895.
WASP DANOE — IIA'MASELAL.'

Accordinjr to the legeud, this dauce belongs originally to the
Ts'E'nts'Eux-q'aio, to one of whose ancestors the chieftainess of the
Wasps appeared. There is only one person at a
time owning this dance. I obtained only one line
of the song:

1. Do not let lis go in^ar t\w bouse of the wasp.-' There is
great danger. ,.

KU'NXULAL, THllNDEU BIRD DAN^E.^

1. Yon are swooping down from heaven, jtouncing njion a
wliole trihe.

2. You are swooping down from heaven, burning \illagt'S,
l<illing everything before you, and the rcuains of the
tribes are like a rest of your food, great thumier bird;
great thunderer of our world.

3. You arii swooping down from heaven, going from one
tribe to the other. You seize with your t.alons the
chiefs of the tribes.

KU'NXULAL, LA'LASIQOALA

SONCr.^

This Avill be the dance of the

thunderbird. Wonderful will

,— ,_ ,.,„_.™,. -_~ bi the dance of the thunder bird.

4iii i n

rig. 114.

LANCK Ol'- NO i..MAI-.

Li'iigtli, 52 inclit'S; nd,
Mack.

IV A, No. mi, Kiiyal Klliiio^'rajilil.-al
MuHtMllll, Itt-Tllll. (!i)IltH-teil Ity A.
Jauobnvn.

Fig. 115.

LANCE OF NU'LMAL.

Fri'tn a skvtrli iniultt nt
the Wurld'H Columbian
Kipiwltion.

QO'LOC/ LA'LASlgOALA SONd.'

Fig. 116.

CI.Ul; OF NU'I.MAI..

Lengtli, 10iiii('lii>8i l)bu',
rod.

IV A, No. 8t>H, Ruyiil Ktlincigrnplr
l.nl MusiMitn, RiTlin. Cullcotcil
by A. .Tai^obwil.

1. Do not let us drive him away, the bird of our eliicf.

2. The real (^o'lrtc who is sitting in the miiUlh* of our world.

'See flg. 1H7, page 4{U, and Appendix, page 710.
■'Appendix, ]>ago 711.

'^Tho wasp nest.
^ A species of eagle.

Tliero is

i
s

1 ,

I m

hi;

7TT

Report of U S, National Museum, 1895 —Boas.

Plate 36.

THE KWAKIUTL INDIANS.

477

The whistle (fig. 139, p. 492) is used by the daiicter to imitate the
sound of the bird represented by the mask (tig. 13.S, p. 491).

THE WOLF.

1. 1 ffo to the soat of the cliiet'of the wolves. Yihilii ahalii.

2. I iiiii taken to the middle of the reiirof the lioii8(M)f the wolves. Yihihi iihahi.

3. Thus I obtained all the suiieiiiatural iiowtiis of the wolves. Yihihi ahahi.

AVdl.l' S()N(i, I.AI.ASKiOALA.i

1. I eoine harking on the beach. I make the noise of distribntioiiM of blankets, for

yon will bo as great as your ancestor, the first one of all the chiefs.

2. Wonderful are the Avords of onr chief, the wolf. It is s.'iid: We shall assemble

with our fhildren, asking him to give blankets, to give blankets to «^ach tribe,
even to all the tribe-s of the world. Yihei.

3. Let us try to paiiify our ehiuf, else he will swing his death hi inger and cut short

our lives, and we shall fall before the chief of the wolves. Yibei.

WALAS'AXA'.^

The Walas'axii' is a peculiar wolf's dance. It belongs to the legend

of O'mjixt'a'laLc (see p. 382), who obtained it by marrying the daughter

of Qawatiliqala. The Wfilas'axa' is danced in

the following way: All the men of tlie tribe

dress in blankets and headdresses rei)resenting

the wolf. They hide behind a curtain which

stretches across the rear of the house, and when

the singers oi>eu their song, come forth from the

right-hand entrance of the curtain. There two

criers are stationed, who hold statts and an-
nounce their arrival. As soon as a dancer ap-

petirs, he turns ttnd proceeds on a march around

the fire. The fists are held forwiird, the

thumbs erect (I'late 30). When the dancers

arrive in front of
the door, they
turn once and
then proceed
around the tire,

disappearing again behind the ctirtain,
at the left-hand side. When all have
disappeared, tw(> more circuits are made
in the same manner. In tlie fourth cir-
ctiit they stop when all have come otit.
They sipiat down on hands and feet, imi-
tating the motions of wolves. They rest
on their toes and knuckles ami turn
their heads to the right and to the left.
In fig. 140 (]). 493) and in Plate 37 a number of the masks used in the

Willas'axa' are shown. Some of these claim i)articular interest, as they

Vig. 117.
MASK OF Nti'LMAL.

Ciil. N... '.ifi.W, U. S. N. M.
Wllk.« Kii>e<lltlou.

Fig. UH.
MASK UK Nl'LMAL.

Ileijilit, 9^ iiiclii's; l)la<k, n-il.

IV A, .N... I'.".i7, Royal laliuos-nililiiral Mu.si'uni, IliTliii
Collnli'd l>v .\. .liiri.lmi'ii.

■i
■'1

'Appendix, page 711.

'' The great one from above.

478

REPORT OF NATIONAL MUSEUM, 18f>5.

were ('ollect<Hl on Cook's expodition, jukJ show that no <thange of the
type of these, nnisks has taken phice durinjf the last century. The teeth
of the mask (Phite 37) are made of deiitaha, and
the trail is carefully worked of cedar bark.

THE 1,0' KOALA.

There is still another wolf dance, which is derived
from traditions of the initiation of men by the wolves.
The tradition underlying this dance is tluit of Mink
and the wolves. The sons
of the chief of the wolves
were preparing to be initi-
ated. Mink found and
killed them and thus ob-
tained their names and
places. He came back
wearing the wolf's scalp as
a head mask. Three times

he danced around the tire, covering his face and

his head with his blanket. Then the fourth

time he uncovered it aiid thus showed that he

had killed the wolves. All the aninuils tried to

kill him, but were unable to do so. I shall

give the full legend later on. Mink, whose

Im«. 119.

.MASK (IK ,Nf"r,.M.\I,.

Hlligllt, 1 I ilM'llCS; lllack,

icl.

I\ A, .\... I'.'Vi, lic.yiil KUiiiii|;r.i|.)i.
{C.-tl .MllSI*!!!!), HtTlill. <'<)lle<-ti'<l
llV .\..l!ll-"I.S.MI.

Vis. 120.
MASK OF Nr'l,.MAI..

Ilciglit, 12 iiiclii'.sj white, liliiik,
red.

n" A, N... 1.):i~, li.iyal KlhrM.L-raiiliu.il Mu-
s.iiiii, MurHii. ri.lliTt.il liv A. .Iaci.lj.wn.

(lue'qutsa name is Iv'e.\', thus obtained the

wolf's name. Nun, as a member of the seal society, and also the wolf's

Lo'koala or supernatural ])()wer. This tradition belongs to the clan

m I' }

' t

l-'iC. 121.

.MASK l>F Nl I.MAI.

llt'ijilit, ll'l iiichi'.s; black, wliilc, rod.

IV A, \". IVU'.', lioyiil i:ilino),'ru|iliU-al Musi'iiiii, lli'rliii. ('..lli-il.-.l liy A. JarnliM'ti.

FiR. 122.
MASK (IF NU'LMAL.

Kroiii :\ ski-tt'li iiiailf at tlit- Worlil'e
Coluiiibian Fxposilifii.

La'alaxsent'aid, and K-ex* and Nun are the two names of the Lo'koala
dancer. When he appears as (pie'qutsa, he wears the frontlet (x-isi'war')
representing the wolf, nunqEniL or Lo'koalaiiEmL (flg. 140, p. 493). His

* ^

Weport nf U. S. Natinnal Museum, 1895 Bnas.

Plate 37.

(A _
II

Li- =

o o

■ U

Hi;

i- {

THE KWAKIUTL INDIANS.

479

801IJ? is intended to excite tbe nno'nLKniaLa, who are considered as tlio
friends of tlie wolf chiefs whom K-Ox* had killed.
They are excited by the mention of the words "mid-
dle of the fjice," i. e., nose, in the following song:

Mink put on his lieatl tho iiiiddlt; of the faco of NoLt'a-
(liilag'ilis.'

Before singing, the dancer goes three times
around the fire, covering his head with his blanket.
Then he unfolds it. He wears the headdress.
His cheeks are each ])ainted with a bla<'k circle,
tho inside of which is red. He puts his hands
flat to his nose (both in the medial line, one ch)se-
to the other), dances, and sings the preceding
aong. Then the noo'nLEmaLa all try to attack
him while the (]iie'<|utsa protect hioi.

Fig. 123.

MASK OF Nr'LMAI.,

TS'o'NOl^OA.

IV A, Nn. .'.'JJ, Uojal Ktlinc.i;rn|.h

ti'al MuHfiiin. Ikrllii.

Collirlf.l l,v A. .l!uut.5.n.

Although the Ts'o'nocjoa is not an animal, but a fabulous being,

as described before, this
seems the most appropri-
ate place to mention her
dance and songs. She is
a member of the seal soci-
ety. She is repiesented
as always asleep. When
the dancer enters the
house, a rope is stretched
from the door to her seat,
along which she feels her
way. She does not dance,
but walks once around the
fire, attired in fciie com-
plete skin of a bear, wliich

fits over her body and to which her mask is attached. Figs. 13, J 41-144

(pp.372, 494-49()) represent a series

of typical T-s'O'noqoa ma.sks. The

last one was obtained from the La'-

Lasii^oala. ller songisasfollows:^

I was a little too late to witness the
blood of his victims, to sec the
putrid heap of those whom he had
killed, to see tho remains of the
food of the warrior of the world.

Ho was made groat; he was made wild
by his father. ' He will not take
pity. He will kill. He comes to
make poor this tribes.

Fig. 124.

HKAI) MASK OK NA'NA(;ArAI.Il., SET Wrlll IIIHI) SKINS.

(Seal.- J.)

IV A, No. ,1t;B, Uoysl Kll L'ni|'liiial Milsi'iiiii. ll.Tliii. ('..lliTti-cl Iry A. Jwclmcn.

I'"ig. 12r>.

HEAD MASK UK .NA'NAi^WAI.II.. SKT WTI II lillil) SKINS.
From a Bkpt<-h iiiadv at the WorliPa C'ulumtilan Kximttitinn,

' This is the name of a nfi'Lmai,. Tho name of tho person wlio is to he excited is
inserted here. See Appendix, ])age 712.
■^Appendix, page 713. ^ When his father caused him to be initiated.

S I;

480 REPORT OF NATIONAL MUSEUM, 1895.

Following i8 another Ts'o'uoqoa 8oug of the Zwakiutl : '

1. She is the great Ts'o'noqoa who in tryinu to carry men on lior arms, who in caiiNing
ni^rhtinaro, who is making ns faint.

2. Great brinj^er of nij^htniares ! Great one who makes us faint ! Terrible TH'o'no<ioa

KiK. IL'6.

IIKAD MASK OK NA'NAyAUALIL.

Lungth, 27J inches; black, white, red.

IV A, No, 1^44, Kitviil Kthnojrnipliirnl Museum, Herlin. Cnllei'ttMl ]ty A. Jncobsen.

ia'K'Im.

The la'k'ini (badness) is a water monster which obstrncts rivers, and
endangers lakes and the sea, and swallows and upsets canoes. I did not
learn any details in regard to its dance. The Ta'k-im appears also on
ha'mshamtsEs mask, for instance on the mask shown in fig. 102, i). 467.
The form in which it is represented is quite variable because all sea
monsters are called by this term. Fig. 1U2 is the wide mouthed mou-

THE KWAKIIJTL INDIANS.

481

ster tsT-'gic which destroyed whole tribes. In other lefiends monsters
are described wliitli are called ''sea bears," ''monster herrings," and

HEAD MASK OV NA'NA(JArAM[,.

Siiio view of the »pecinieii shown in the prcfcdinj; tij^iirc.
Length, 32iiucI;os; breadth, 8^ inches; height, 7.J inches; binck, red, \vliit(\.

IV' A, No. 1245, lloyal Kihiutgr)i[iltic8l Musouni, Ilt'rliii. Collerteil by A. Jacobsc'li,

many others, i'ig. 143 (p, 496) represents the mask of th«^ la'k'im. Its
song, which vas obtained from the La'Lasiqoala,' is givan on p. 482,

' Appeudix, paj!;e 713.
NAT MUS 95 31

ETT

' I

I [>'

482 REPORT OF NATIONAL MUSEUM, 18'J5.

HONO OP TlIK lA'K-iM.

1. Tlio K'cat la'k'tiii will rise from btilow.

2. lie iiiukuH tbo Hoa boil, the Kroiit In kMiii. Wo are iifniid.

3. Ho will upheave the aeas, the great la'k-im. We Hliall l)o afraid.

4. He will throw blaiikotH from out ot the huh, the jrroat la kim.

5. H«' will (liHtril)uto l.'ankotH amoDg all tribes, tho groat la'k-lm.
fl. Wo fear him, tho groat la'k-lm.

SON(f OF THE SI'SIUL DANCJE, LA'LASU,>()ALA.'

1. Great in tho Hi'siiii, daiico of our chief.

2. They say l)y his (lame ho will cut iu two a wliolo tribe.'

AO'MALAL, OR OHIEl -TAINKSS DANCE.

I (lid not see the dance and do not know any details as regards initi-
ation, etc. I received the following description : The Ao'iiiahiL is said
to sit on a stage in front of the mfi'wiL. She has the cliieftainess's
ornaments of abalone shells in her cars and attached to her nose. She
does not move, but is merely shown behind the curtain while the peoi)le
sing her song.' It is i)robable that this dance is a recent introduction
from tlie north. In the winter ceremonial of the Tsimssliiaii the dancer
appears in the manner here described on a stage, and after the song
tlie stage is hidden again behind a curtain.

SONG OF AO'MALAL.

1. We are told that our groat chief lots his daughter dauco as chieftaiueBs.

2. Great is tho song of the chioftainoss, groat is the ba'mats'a song of tho super-

natural chieftainoss.

3. At tho place of tho great supernatural chieftainoss is hoard tho sound of copper,

the ringing of copper.

GHOST DANCK.

I stated in Chapter VP how the gliost dance of the L'ri'sfi'enox
originated. There are a number of traditions of sindlar character ex-
plaining the orij,i)i of the ceremony among various tribes. All these
traditions contain descriptions of a visit to the world of the ghosts,
which is believed to be located under our world. Then the visitor was
given the secrets of the ghost dance and other magical gifts. This
dance is a mimical representawOn of a visit to the lower worla.
The dancer wears the head ring and neck ring, flgs. 14G, 147* which
are set with skulls, indicating that the ghosts have initiated him.
Elaborjite preparations are made for this dance. During the days i)re-
ceding it the members of the seal society hold close watch that nobody
enters the dancing house in which they remain assembled. Then a
ditch is dug behind the fire, and speaking tubes made of kelp are laid
under the floor of the house so as to terminate in the lire. The ghost
dancer appears, led by a rope by one attendant. He goes around the
lire four times, summoning the ghosts. After he has made the fourth

' Appendix, page 713. - He will destroy them. » Page 408. ^ Pago 497.

THK KWAKUTL INDIANH.

483

circuit lu! slow ly disaiUH-iirs in tlio ditcli iieiir tlio Hit. The people try
to liold iiiiii by the ropti, but iippiirciitly ho siiiiis out of reach. Tlu'u
iiiaiiy voices are heard coiiiiuj;- from out of tho lire— a<;tually the voices
of people liiddeu in tlie InMlntoiiis who speak tlirou-;li the lielp tiii)es. It
is auiiomiced tliat tlie f>liosts liuve talvcn tlie daiwcr away, wiio will
return alter a <'ertain nnnil)er of days. When tlu^ time of ids return is
at liand, anotlier dunce is lidd. A
carving re|»resentin{; a <;host is seen
to rise from out of tlie ;;round car-
rying tlie <lancer.

soNii (IK TirK (iiiosr danck.k.'

1. I wtiit (lowi; t(i tlm Milder world with

tlu) < liit't' of till' jiliosta. Tliorot'orc I
liiiNo siipcriiiitiiriil |)ow«r.

2. 'I'lif fhiclOrthf jjhiists made mo diiiicc.

'riH-rt't'tiie 1 liiivo Hiip(M'ii:itni.,i jiower.
A, He ])iit ii lit'iiiitil'iil oriiiiiiit'iit on to my
tbrelifiid. Therclnie 1 iiave Miiiier-
natiiral jiower.

The {jliost dancer of tlie Lii'Lsi-
si(ioahi wears a head viug s^-.t with
four feathers and a thick veil of
cedar bark fallinjj over his face
(lii;f. US, p. .-.01).

I have two of his songs:

Vig. 128.

IIKAI) MASK OK NA'NAIMI'AI.II., HEI'KKSKNTINO THK
IKVXHOK"

I,(:'"lli li» iiiclics; liliuk, wliitf, nul.

IV A, No. l:i;iil, Kiiwil KlhuM^Taplii. .lI .Mus.'inii, IVrlin. ('..Iln tr.l
liy A, J:i(:ij)»8fll.

1. I caiiK' to SCO you. Why are you making an uproar, glioHts? yon who tako away
man's reaHon. Von are iMinini;' up I'roiii the sea. and caJi our iiaiiicH in order tu
take our Heuscs, you itiiuoiis ones wlio takt; away man's reason.'

II.

1. You .sent us evorythinjj from out of tlie under worhl, f^tiosts! who take away maii'H

seimes.

2. You heard that we were hungry, ghoHtNl who tako away man's senses.

i{. We shall receive jilenty from yon, ghosts! who t:ike away man's senses.'

leu a
|e laid
Ighost
](l the
lourtU

1197.

MA'TEM.

I liave (old the legend of the Mfi'tEin in the preeedinj; chapter.^ The
dancer, when his song' is suii}^, appears first on the roof of the house,
l)tMfe(!tly naked. Five pieces of wood, which are covered with mica
and cut in the form of hexagonal prisms in the shape of cpiart/ ciytals,
a^e fastened alon}>' the medial line of his head. They are attached to
a thin wooden frame, which is shapeil according- to the curvature -if the
head and hidden in the hair. The frame consists of a medial ])iece
which is attached to a ring ami held by two crosspieces. All >f these

Appeuilix, page 714.

-I'age411.

• .

■fFT"

484

REPORT OF NATIONAL MUSEUM, 1895.

r, ^ '^

(I i

1^^

are jyiveii tlieir proper shape by means of steamiiij;. As the song pro-
ceeds, the dancer juiiips down from the roof to the top of tlie bedrooms
in the rear of the liouse, and from there to the Hoor. He holds his
hands close to the back of his thighs and runs with short steps around
the fin'.
Here is a song of Ma'tEni.

I was taken to the foot ol" the <|iiartz inouiitaiii.

I was taken to tbt) foot oC the mountain from where the quartz came rolling down

to me.
It llew with me and took me to the end of the wt.rUl, the cloud, the child of Ma'tiom.

Tlie following song of the clan Ts'e'-

C«s<,

Kig. 12!).

tsY'Lofilaqamf', tlie origin of which is
derived from a tradition, is said to refer
partly to Ma'tHiii, althongh the connec-
tion has not become clear to me.

1. I will tell about olden timeH. Tjong aj^o

Wina'Iag'ilis took me to sec the thing upon
which ho was blowing water.

2. Tberet'oro I tell with a loud voice: Long ago

Wina'lag'iiiH totdi me to see the thing upon
which be was blowing water.

NA'XNAK-AtiEML AND MK'lLA.

Two dances derive their origin from
the heavens, — the Na'-xnak-acjEniL and
TVIc'iLa. 1 have already told the legend
of both (p. 4:i;{). The MO'iLa dance and
the ornaments of the dancer are shown
in Plate 38 and lig. 1 lS)(p. 501). His dub
(kue'xayu), the gift which he received
in heaven, represents the sT'siuL. His
cedar bark ornament is made of led and
wiiite cedar bark. The large flat attach-

FMiSr HEAI> liINd (IK NKNALAATs'lUJA.

Koskimo.

{•nt. N... n,',4U4, V. S. N. M. ColleclL'il Ipy V. lloiu.

meats in front represent th(^ Pleiades.
He carries in place of a rattle a. small
clapper (Hg. 150, ]). 502).
The Na'xnak-aciEmL wears an immense mask, the month of whicli is
made so that it can open wide. Tlierefore it is also called ha'xulaiiam
(the yawning face). The opening mouth means tiiat the day is yawning
when the dawn apjx'ars. A mask of this kind was among the collec-
tions at the World's Columbian Exposition, and has been transferred
to the Field Columbian Museum. The song belonging to this mask is
as follows:'

1. You will arise, you who you are known all through the world.

2. You will arise, you who you are famous all through the world.

3. You will arise; l)efore yon sinks ilowii your rival.

4. It is said that I biy food for my feast <!ven IVom my rival.

'Appendix, page 714.

mmmmmmmmmmmmmm

Plate 38.

< —

_i z.

O rr

< .-

Q :Z

. •

THE KWAKIUTL INDIANS.

485

Fij;. 130.

SECOND HBAD KINO OF NKNALAATS'StJA.

Koskinio.

Tat. No. n64'.l6, U. S. N. M. C.illwli'.l l.y K. H..iui.

The opeuing phrase of this soug means that the dancer for whom the
words of this song were modified had taken the place of her deceased
brotlier, who, therefore, in lier had resurrected.

Finally, I will describe the dances instituted by Wlnfi'lag-ilis, namely
the ma'maq'a, t'o'X'uit, hawi'nalaL, and a"uilala. All of these wear
ornaments of hemlock; no red
cedar bark. They are all con-
sidered war dances.

ma'maq'a.

The ma'macj'a, or thrower, per-
fornio .. dance in which he is sup-
posed to throw disease into the
people. He enters the house naked
ex(;ei)t for a head ring, neck ring,
waistband, bracelets, and anklets of
hemlo(!k. His hands are laid flat
to his haunches. Thus he runs with
short, quick steps around the fire,
looking ui)ward with sudden move-
ments of his liead, first to the right,
then to the left. When doing so,
he is looking for his supernatural power to come to him. All of a
sudden he claps his hands together and holds the palms flat one to
the other. Tims he moves his hands somewhat like a swimmer, up
and then in a long circle forward, downward, and, drawing them close
to his body, up again. Now he is holding his supernatural power, "the

worm of the ma'maq'a," be-
tween his ]>alms. During all
this time he is continuing his
circuit in short, (|uick steps,
but he no longer looks up-
ward, (iraduallyhe takes his
palms apart, and between them
is seen tlie " nia'niaci'a'sworm."
This is either a small carved
sI'siuL, or snake, or it is a stick
whi(!h is covered with bark.
The stick consists of several
tubes which ht into each otlier,
80 that thedaiicercan lengthen
and shorten it. While the worm is thus seen to increase and decrease in
size, the ma'maq'a resumes his motions of throwing, moving the closed
I)alins in circles, as described above. Suddenly he seems to throw the
inq)lement whi(;h he is holding. At once all the people stoop and hide
under their blankets. The implement has disappeared. He repeats
the performan(!e. Tlie second time when he throws the worm, it is

FiK.131.

MASK UK NKNALAATS'KQA.

Leiiglli of face, I04 inches.

(.iHt. No. nW.n, U. S. N. M. Collecti'd Ijy F. Boai

!' i
I

i ,

• I

' ■ I

|:li;

■

480

REPORT OF NATIONAL MUSEUM, 1895.

);l (

^i-

,.^.^#ri/^

Fig. 132.

HKAD TIINd <IK M'ICAKEU "F NKNAnA.\T.s'K(iA.

KosUiiiio.

('.■il. >'... n.Wli'.l, I". .S. N. M. fiille.li-.l l>.v V. llcas,

seen to tly in tlie air. Actually there is a second one of tlie same
shape as the iniplcineiit that was seen in the nifi'inaci'a's hands. This
is attached to a long string', wliich is stretched across the rear ol" tlu!
house where the seal society are sitting. Two men ar<* h(dding the
string, one on eacih side of the house, and hidden in the bedrooms. IJy
l)iilling the rope and tightening and slackening it the worm is seen to

Hy up and down and from the right to
the left. While it is tiying there tlie
ma'maq'a moves to the right aiul to the
left in front of it, his hands stretched
forwjird, the i)alms ui)ward, the elhows
to the side, always moving witii short,
(piick steps. Finally tiie llying worm
disappears and the nnl'nnufa ciitches
it again. Then he resumes his motions
of throwing and (inally seems to throw
it into himself. lie almost collap.ses,
and tries to rid himself of the disease-
bringing object by vomiting. JUood is
seen to How from his mouth iind down
his whole body. This is scmietimes pro-
cured by biting the inside of the cheek or by breaking a snudl bladder
containing blood which the dancer holds in his mouth. After pro-
longed efforts he vomits the worm. At once he is hale and well iind
proceeds in his dance. Now he throws the fourth time. The worm Hies
into some of the people, who at once Jump up and rush toward the lire,
where they fall down lifeless.
lUood is streaming out of theiv
mouths. The ma'maci'a con-
tinues to dauce around them,
blows upon them until finally
they are carried away like
dea<l. The nnl'nnui'a follows
them and either he or the
shaman restores them to life.
During all this ceremony the
singersbeat the boards liipioly
and silently, only stopj)ing
when the niil'nnui'a does r.ct
dance. Mis song is sung after
he has linished his dance. At the close of tlie dancing season the
mil'imnfa indemnilies his victims by the payment of a few lilankets.

Sometimes instead of tlirowing the disease, he thr(»ws a harpoon head.
There are also two of these used in the ceremony. One is iield and
shown by the niiVmaq'a. It is a real point of a sealing harpoon. The
other has no blade, but is jirovided with two hooks to hook it to the

Kic. i;i;!.

NBrK HI.NO OK .NI.NAI.AATS'FHiA-

KoHkiiiui.

Cut. N". lir.l'.lS, r. S. N. M. I'(.llirl|.(l by K. Il..:n

■P!f

THE KWAKIUTL INDIANS.

487

skin. The person with whom the ma'maq'a has an nnderstanding,
lioitks this second harpoon head to his skin and opens at the same time
a small bag containing blood, which seems to tiow from the wonnd.
Later on the ma/maii'a pulls it (mt and exchanges it (juickly for his own
harpoon head.

There are still other performances of the raa/maq'a, one of which
consists in throwing a number of ducks into a kettle that is filled with
water. I am told that wooden carved ducks are tied to the bottom of
the kettle and released by a helper as soon as the ma'mati'a throws.

MA'MA(i'A .-.()N<t.'

1, (Jo iiiid look everywhere for liis siipfriiatiinil power, for his Hiiperuatiiral power.

Among the i-a'Lasiqoala the ma'maq'a wears cedar bark ornaments
as shown in ligures 151, loL', pp. o{)2, 5();{. His dance is the same as tliat
of the Kwakiutl ma'maq'a. Following is <me of their ma'maq'a songs:'

1. Uehold his ^reat supernatural power; iii.

2. Be direful in swinging your sacred implement.

H. Truly it kills the people, so that they have no time to escape.
4. Truly the supernatural i)owcr cuts short their lives.

T'O'X'UIT.

1 tlie

ts.

lead.

aiul

The

the

The t'o'X'uit is almost always dancied by women. The dancer is
decorated in the same way as the ma'maii'a. Slie enters singing the
t'o'X'uit cry:

Yfi ya ye ya ya yf^

She holds her elbows close to her sides, the forearms forward, palms
upward. She walks around the lire limping, raising both hands
slightly with every second step, as though she was trying to conjure
something uj) from ui derground. She is followed by four attendants.
Her spirit is in most 'uises the sT'siuL, and him she is conjuring. She
moves around the Hrc four times, and now the ground ojjcns in the rear
of the house and out comes a huge si'siui-. Its horns are moving and
its tongues are playing. This carving is either raised by nutans of
strings which ])ass over the beams of the house or by men who lift ib
from underneath. A carving of this sort was exhibited at the World's
Columbian Exposition, luid has been transferred to the Field Columbian
Museum. As soon as it .ippears there is a great commotion in the rear
of the house so that it can not be seen very distinctly. After it has
disappeared again the singers begin its song, wiiich is as foUows: '

1. Let UP show what we fi^ained by war!

2. (Winfi lajj'ilis says:) I <lid not turn my face backward to look at those who were

botliering me when I went to make war on you, friend.

;!■''!

'Appendix, ])atre 71.').

n"^

488

REPORT OF NATIONAL MUSEUM, 1895.

3. Throw your power that is killing everybody, throw youriire of death, throw what

makes them turn their faces downward, throw it against thoni who went to
make war upon you.

4. I surpass them, they arc the lowest of the whohi world.

5. I imlled them into my canou to l)e my slaves, that tlioy may hail out the war canoe.'

Another t'd'X'uit will take
a stick, a lance, or a paddle,
and, after having conjured up
the sT'.siuL, split it in two.
This is done with a snialler
carving, which consists of two
parts that can bo separated
and Joined again hy means of
strings. A si'siuL of this kind
was colle(!ted by iMr. Hunt for the
AnthropologicalDepartnient of the
World'sColunibian Exposition, and
is now in the Field Columbian Mu-
seum. Its song, which is four gen-
erations old, is as follows:^

1. I have been on the oth(!r side of the
world, I, the great supern.itural
being.

2. There I obtained all the Hujiernatural
power.

'A. I bring with me all the 8n]iernatnral
power.

Still other t'o'X'uit will conjure up
a small sT'siuL, which flies through
the air like that of the mn'nniq'a.
Atother times the t'o'X'uit will suc-
ceed in bringing the sT'siuL upjust
far enough for its horns to show.
yiii- 134. She tries to grasj) it and it takes her

HEAn uiNo AM. NECK uiN.i OK NA NAQAfAui.. ,j^^,^ ^^^ ^jjg ^^^^^^^,^. ^^yorkl. Then iier

re8r.it ti.o Leads of ti>o m'siui., from who,,, ti,.' fneuds try to hold her, but she dis-

rtaiioer reciived his iiiaf,'ii' power; tl,e tliiicl aiici appears. ITcr attendant, WllO liolds
lar«oro„ere,,re«eut«a8k,.ll,agiftoriiaxl,aku ^^ ^ ^.^^^^ ^^^^^^ ^,,^. ^,^,^j^^^

aIai„iA8,'wao. _ ' ^

Cat. N„a. nr.r.Ki.. ml 1755,3, t'. S.N. M. coiie, i.M i,y F. ii,.as. wltli lus foreamis aud sccuis to

'This song is a modified form of an older song belonging to the Si'slni.ae of the
Kwakiutl. It was given chis form at a time when the Ximkish bad invited the
Kwakiutl to a feast. It is aimed against the Niiiikish. The refeieiices to war mean
here only the rivalry in distriliiitions of ])roperty, and the song intimates that the
Kwakiutl are sui)erior to the Nimkisii. Thedaneer is called "friend" becau.se when
the song was sung first ho had not received his new name yet. In line 3, "makes
them turn their faces downward," moans that <lie .Niiiikish are lying flat on the
ground and the Kwakiutl arc stepjiiug over their backs. Lino 4, "the lowest of the
whob' world," nie:ins again th<» Niinkish, exaggerating their inferiority.

'^ Appendix, page 710.

THE KWAKIUTL INDIANS.

489

■the
iuni

Ithe
Ithe

be carried all tlirough the bonse by the woinau who is moving uiuler-
grouiitl. Ho is i)h)wiiig the floor with his arms. This is (lo)ie by bury-
ing a stout rope about <S iiuthes below the surface and covering it with
loose dirt. The man pulls himself along this rope (see p. 004).

Still other t'o'X'uit invite the people to kill them. The dancer says
"huj), hup," moving the edge of her palm along her throat, meaning,
"Cut my neck!" or she moves the tips of the lingers of both hands
down her stomach, meaning "Open my belly!" or she moves them
along hor head, shoulders, or other parts of her body. Finally, she is
placed on a seat behind the lire and one of her attendants complies
with her ri'quest. He will appear to drive a wedge through her head
from one teniple to the other. The wedge is first shown to the people
and then secretly exchanged for another one, which consists of two
parts attached to a wooden band that is slipped over her hea<l and
covered with hair. Thus it seems that the butt is standing out on one

FiR. 135.

MASK OF IIA''MAA.

I.i'Ilfjtll, 3] iliclics.

IV A, Nn. fi'iTII, Unyil Kthiic>(,'r.'ilihic"il Miisruni, IWIiii. l'riliiH'l.il liy K. I1m»».

side, the point having passed through her skull. At the same time
bladders containing blood, which are attached to the band, are burst,
and the blood is seen to flow down her face. She also bites her cheeks
or bursts a small bag containing blood which she holds in her mouth,
so that it flows (mt of her mouth. A pair of seal's eyes are hidden in
her hair and let dowMi ov'r her own eyes when the wedge is driven in,
so that it looks as thougi* her eyes were coming out of their sockets.
Then she rises and walks aiound the lire to show the wedge sticking in
her head. After one circuit she is seated again, the wedge is removed,
and she is hale and sound. On other occasions the head or slioulder
is struck with a paddle which seems to split it, and on being witii-
drawn leaves a. bloody line, which looks like a wound. In this case the
paddle is secretly exchanged for another one which is so notched as to
fit her head or shoulder. She walks around the tire showing it, and
then it is removed.
Other t'o'X'uit re.fiuest their attendants to kill them witii a spear.

^jm;

490

REPORT OF NATIONAL MUSEUM, 1895,

Sho is seated in the rear of the house, and the spear wliich has been
shown to the ])eop]e is secretly excliaiifjed for an()ther one tlie point of
wliich can be jmshed into its shaft. The spear is put under the arm of
the t'o'X'uit, and apparently ])U8hed slowly into her body. As it enters,
blood is seen to ilow from the wound. The blood is in this case also
kept in a small bladder, which is attjiched to the skin. When it seems

Vig. 13G.
JIASK OF SALMON UANCEB.

The wings rei)ro8eut tlie salmon, -while the inner face is that (if a supernatural bird, n, outer view of
wing; b, view of mask half opened. Length, 30J inches j black, white.

IV A, No. 6881, Uo.val Kthiiograplilral Mustiiiii, llcrlln. Cullwlecl by F. lioas.

to have entered the full breadth of the body, the skin on the oi)posite
side is seen to be pushed out by the jioint, iind blood tlows also from
that point. As a matter of fact, a hook which is attached to the hem-
lock ring on the dancjer's arm is fastened to the skin, which is pulled up
by a slow motion of the arm. At the same time the hook breaks a
bladder containing blood.

!•■!

», ' i

1 '

Report of U. S. National Muleum. 1895 Bnas

i^^'W^

^-X:

Wi^

.;0i^'

Plate 39.

D'E'NTSiQ.

THE KWAKIUTL INDIANS.

491

^^SMm

Via- i:iT.

MASKS UK WASI- nWCKIl.

Hiinlil, t\\ iiicliiH: !■ ir, Ulai K. rtil.

IV A,N„H.4'.".>nii,l J'.M,ll..>i.l llhTLwruplil. ^il Mus.ii
B.-rllri, CiiM.-.lH.l l,v A. .III. .il,«,.ii.

Ill sonn^ (lances tlio liciul of tlit^ dancer is out off, and the person wlio
cuts it shows a carved liuinan liead beariiif; the expression of death,
wiiich he hohls by its hair. Tliese heads are as nearly portraits of the
dancer as tiie art of the carver will permit
(lijfs. !").'{, 154, pp. 50;$, r»()4).

Sometimes the t'o'X'uit is burnt. A
box which has a double bottom is ])re-
parcd foi' this ]>err<)nnanco. The (lan(;er
lies d(»wn Hat in tlu rear of the house an<l
the box is laid down sideways, so that
she nuiy be pushed into it from behiml.
At the place wheie she is lyinjf down a
pitisduji", in whidi she hides, while beinj;
concealed from the view of the people by
tiic box which stands in front of her. After the i)it has been covered
agiiin, the box is raised, closed, and thrown into the fire. iSefore the
box is brou};ht in, a skeleton has been put between its two b()tt(»ins.
While the box is burning, the song of the dancer is heard coining from
the lire. From the \nt in which she hides a speaking tube of kelp is laid
under the tjoor to the fireplace, and through it she sings. When tiie liie
has died down, the charred bones are found in the ashes. They are col-

le(^te(l, laid on a new mat, and for
four days the people sing over
them. The mat is so placed tliiit
it lies over the mouth of another
speaking tube. Tiie shaman tries
to resuscitate her, and after four
days a voice is heal d coming forth
from the bones. Tiien they are
(!()vered with a mat. The woniiin
crawls up from out of a ditch,
into which the bones are tlirown,
while she lies down in their phuic.
She begins to move, and wlien
tiie mat is removed, she is seen
to have returne«l to life. in
many of these danci's, after the
l)erformer has been killed, tlie
d'E'ntsi(i (PLite 30 and fig. l.V*)'
arises from under ground. It
consists of a series of flat, cjirved
boiirds connected on their nar-
row sides by plugs which i>ass through rings of sjtruce root or through
tubes (tut out of cedar. Tlie joints are sonu'wiiat loose, so that tiie whole
can be given an undulating motion forward and backward. It has two

MASK OF yr)'I.f>C.

Length, 14 iiK'lies.

IV A, No. fisw, Unjal Klhnn(!ralihical Mimvu:ii
F. H..HS.

ILrliii. Cdllwle.l In

; I
i'l i

' Pago 506.

402

REPORT OF NATIONAL MUSEUM, 1895.

or tlinie points on top, iind in'wAi is {jhunl on its i)iiintin};. It is inttMidod
to represent tli« si'sinL, Imt I imi Jiot iiblo to int«!rpret tliii (nirving in
detail. 'Vha characteristic flgnrc of tlie si'siiu, cortaiidy does not appear
on it.

Other t'o'X'uit, instead of <tonjnrinf; the sI'sinL, brin;; np the no'n-
Linng'ila (making foolish) (tigs. loO-loS),' a small hnnum tiguro wilii
movable head and arms. It dances abont, and then one or two birds
are seen to tly «lo\vn from the roof and alight on its head. In hg.
l.-^S the bird is seen sitting on the fignn^'s head. Fig. l.V.» rei)resents
a bird whi(!h is let down by means of strings, at the same tiiiu' flapping
its leather wings. Often the bird takes hold of the fignre's head and
carries it away, to return it after a while. The face of the no'n r.Kmg-ila
is always i»ainted in the same manner. It is white, and two black lines,
on to wliicrh niii-a is glued, run downward from the eyes. The head is
set with tufts of human hair. The iigure is also worked from under-
ground. In some dances only the head of the no'ni.Kmg-ila is used

(lig. 1(10, p. r)l()). It is worn by a
dancer who wraps a blanket over his
head and carries the head in front of
his stonnich.

The t'o'X'uit is supposed to be
able to make every object he touches
rattle. A stone, a stal!', a pipe, etc.,
is handed him by any member of the
audience, and. when he shakes it, it
rattles. He wears a small rattle concealed under his hemlock bracelet,
which i>ro(lnces tiiis sound.

The La'Lasi(ioala call the t'o'X'uit o'lala, and have special names for
the various perforuniiices. They use ornaments of ret^'edar bark. The
ring of the o'lala is shown in fig. IGl (p. alO). The o'lala, when return-
ing from the woods, has many bloody lines on his cheek, "the rubbing
of AVina'lag'ilis's canoe." Four horizontal lines run over each cheek,
nearly reai-hing the nose. Above them is (me Just under the eyes cross-
ing the bridge of tlie nose, and two short vertical lines run down the
temples outside the eyes. Another painting of the o'lala consists of
one pair of paiallel black lines running from one cheek over the upper
part of the bridge of the nose to the other (;heek, and of a pair running
horizontally across the middle of the forehead. Following is one of the
o'lala's songs :^

1. (O'lala Hiiif^s:) The world knows that I havo reached tho dancing pole of onr

world.

2. (Tho people sin^:) Hold upright tho great post in th<^ niiddlo of the world.

3. You who holds uj) tho world.

4. You keep the sky from falling down like a foundation built of

interlocking logs.

IV A, Nil. ns'.l

I'iK. KiO.
WIUSTI.R OK q()'lj")0.

Length, 7J iiiclii'M.

, Uoy.'il i:ilinM;.'r;i|iliirHl MiiHruiii

riiTlln. r..i.

'Pages 501-509.

* Appendix, i»ago 716.

THE KWAKIUTL INDIANS.

493

A iiiodilifiitioii <tf tlio n'hilii is i\u<> ts'c'k'ois, wli<» it is bflirvt'd liiis
nianv birds in his stuiiiiich, t\w voices of wliicli an' lu.'ind coiistaiitly.
Jle holds small whistlfs hidden in his mouth, which ho exchanges from
time to time, and thus produces the various s^uinds. His ornaments are

l.rii);tli. !IJ iiiclitw; liliirk ^iiiil wliitii,
V It, No. 'JT.

Ll'Il^illl, li; ilirliBH; lilllfk mill iril. IV A,
Nil. ILTiH,

^li

|)ur

l.mgtli, VJl imlnw; blink and wliitr. A' I!

Lciigtli, 8J iiiclios; black ami red. I\^ A, No. Lnij^tli, ISj inches; liluck aud led. 1\' A, Nii.
4'.'1. 1269.

Vifi. 140.
WOI.K MASKS KDR THE WAI.AS'AXA'.

lioyal Klhno^riiphii'iil Mtisi-iiin, ilerlii). rollt-rtctl )>y ('n)tluiii ('.Hik aihl A. .liu'ntiflt>n.

shown in (ig. 162 (p. 511). His ))ainting consists of groups of three
parallel short black lines. There are tive such groups of verti(;al lines
distributed irregularly over each cheek. Three longer lines occupy the
middle of the forehead, running almost vertically from the hair to the
nose. Three more lines occupy the chin — one running from the middle

I I

^' ^.

III'

~9 '

494

REPORT OF NATIONAL MUSEUM, 189").

of the under lip downward; the other two, one from each corner of the
niontli downwaid. FoHowinjj is one of the sonys of the ts'e'k''oi.s: '

1. Kt'cp Hiltiiit, the, sacred voit'es wbich \v« hciir iiroccijilin;^ from yunr 1)0<ly.

2. Everybody knows your iiaine. Keep your sacred whistles (|niet.

3. Everybody liuows your name, K''«'at liealer I

The si'lis (snake in belly) is believed to hav(^ a snake in his stomach.
lie hides a piece of kelp in his nu/'ath, which durinj; his danct^ he blows

IV A, N". .'

Fifi. 141
MASK ilV Ts'O'Nflc^OA.

Iloiftlit, 15 iiiclu's ; liliick, rod.

Il.nvil Klhii(.u'r:i|ilii.:il Musciiiii, Mirllii. i ■..|lv.l.-.l liy A. .larol.stii.

11]) SO that it uTows out ol' his mouth like tlie tail of a snai\<'. His orna-
ments are shown in lij;'. 103 i\,. all). Following is his song:'

The jieoplo siiiy Il'jw j;i'*'i't is our I'amous one!
How ifreat is liiw name, I
Tlio dri'aded H))irit, is C(>min>f in his canoo!
Mow ifre.at is liis name I
Ki'lis sings: Do not \w troiildedl 1 >o not bo atViiid on accounf i.f" tiio storm

caused liy niy great i)rot<'etor.
My ]M'otector the, si siui, h'X's right up t(j the greatist eliiel's.
The peojilo sing: How great is our famous one!
Si'l'is sin;;s: lie said to nie : " Vou will take eoinisel with Wina'lag'ilis.

■ He said to nio: "You will lie friend to Wiu;i lag'ilis.
The jieople sing: How liieat is our famous one.

The A"ndala is also initiated by Wlna'lag-ilis. He is not counted as
a niemb<'r of the t'o'X'uit, but ])erforms a sejjarate dance. His iiea<l
ring and neck ring are made of hemlociv. lie wears a c)ul>, the end of
which is set with long thorns (fig. 104, p. 512). After several circuits
around the lire, he presses chese thorns into his head, and blood is seen

' Api)endix, page 711).

THE KWAKIUTL INDIANS.

495

to flow freely. Then he presses tlieiu into his neck. His rin<;s are niadc
ol lieinhtckhi-anclies, in whii'li a tube ot'keljtisliidden. Tliefube is filled
with blood. The thorns are pushed into
the kelj), out of whicli the blood runs over
the face and down the body.

The last of the dance, the orifjjin of
which is ascribed to Wini, lu-ilis, is the;
hawinahiL, the war dance. The lejjend
of this dance belonj^s to *]h' clan ]\Iaani'-
tag-ila. In the bejiinninj^- of the world
there was a nnm named Wl'naXwIna-
yiii'.who was a great warrior. He wanted
to go on war expeditions all the time.
The j»eoi)le who desired to have pea(!e
tied him witl strong ropes. He, li(»w-
ever, bioke them without dirticulty. He
held a knife in his hands, tin luindle of
which represented the si'siuL, and ran
out of the house, and killed everybody
who set his foot on tiie street. The blood
ran in stieams down to the water. The
people tinally took hold of liiiii again, cut
lioles through his tiiighs and tlirough liisback, and pulled copes tlirough
theuj. Tiius they hung him onto the beam of the hous',- and began to
sing songs which they ho|)ed would ai>]>eas(! him. Wjjle he was swing-
ing iVom the beam lie still lield his knife, and as lie could not cnt any-
one else, he cut his own head. His wounds did not hurt liim; on the

MASK OK Ts'O'XOqiM.

nrij;lit, llij imlicM; l.'iuk, rcrl.

I\ A, N... hS.l, Uiijal Ktlin"Kriilili..!il M.i^. iim, ll.rlln.
C'ollfrle.l l.y A. J ic cilisi-n.

»ina-

stiiriii

cd as

iu'ad

Mid of

icuits

seen

Fill. U'i.

MASK (11 Ts'o'NOliOA.
Urigllt, 1|.>, ijiclll'.'i.

On eacli cherk is a painting rt'iircsenliii;: a coppi^r.

IV A. N... I'JMI. U..v;il l:illlic.Krii|.liir;J Miwillii, IliTlhi. I '..11. . l..,l l,y A. .hiiMbm^n.

contrary, he enjoyed them. After a while he became <piiet. Then they
took iiim down. Later on, whenever he eaine back from war, he asked
the i)eople to pull ropes through his back ami to haul liim up to the roof.

ii'

III I

■MIP

41)6

REPORT OF NATIONAL MUSEUM, 1895.

W^)

Fiu. 144.

MASK OK TS'<')'Ni)(^l)A.

Height, ISinclies; Iilack.

I\ A, No. tWM^i, Uoyal Kthni'j;r;ii'hiiJil Musciiiii, ller-
lin. Cullc. ti-.l l.v I''. Ilojis.

They tied to his back a si'siiiL carviiii;' to whicli ropes were fastened,

stretclied a heavy rope from tiio beach to the roof of his house, aud

pulled liiiii up. They carried him around

the roof and let hiir. down again.
The performance of the hawi'nalai: is

a repetition of the deeds of this man.

VN'lien he is being initiated, he fasts in

the woods until he grows very thin.

When he comes back, he wears orna-
ments of hendock branches. Small thin

slabs of wood carved in the shape of

paddles (tig. 165, p. 513) are sewed along

his arms and legs, across his chest, and

down his sides. Then a rope of red cedar

bark is stretched from the roof of the

dancing house to the beach. Nobody is

allowed to go under it, and no canoe must

pass in front of it. If a canoe should

transgress this law, it is seized, carried

into the house, aud slung to the beams,

where it remains for four days. When

he hawi'nalar. dances in the house, his legs and his back are cut andt

ropes i)iilled through the holes, which are held by two men. The paint-
ing on a bedroom (Plates 10,41) shows
this very well. The hawT'nalai: pulls on
the strings as hard as possible, so that his
tlesh is i)u]led far out. lie stretches his
arms backward, crying ''ai, ail" which
means that he desires his leader to pull
on the ropes. Then he looks upward and
points up with his first fingers, crying
>'ai, ail'' which means, " Ilang me to the
beam!" He carries a belt or ne<!k ring
carved in the form of the si'siui,. Fig.
1(1(5, i>. 514, shows a neck ring of tiiiskind,
wiiich is Jointed aud hinged witli leather
so that it can be hung around the neck.
A string runs along the opening sides of
the Joints. When it is i)ulled, the neck
ring straightens and is used by the hawi'-
nalai. as a sword or lance to hurt himself.

Museum uf ti,L.oe,.i,.K;,»isiirv,..v,oiuwa. (■oii..,t,a r^\^^, |^g](^ (^,f ^^l^Q iiawi'ualai- has sf'siuL

hca(ls(rtg. 1()7, p. 511). His knife, which
he carries in his hand ((fE'Layu), shows the sanu' design (figs. 108,
1(!!), p. 515). While the hawT'nalai. is making his circuits, moving his
hands, and crying as described above, and making high steps, he <'ut8

Fig. 145.

MASK OF TlIK SUA MONSTER lA'K'iM.

I !

!(>

EXPLANATION OF PLATE 4(

Paintings on the Sides of a Bedroom.

F..;. 1 sl.ows n pl.t,,,., „r „ w.,lf swHllowi,,. a ».,„. an.l of th. bawl ualar with his
two ass.stant. Tb. Hawr„,.,a,. has a s, sin.. iK.lr, .nd i. S hi" hi^
■sell with a ki.if,.. ()„,. of hiH assi.stants i. hoMin.r l,i, , 1.,- " "'^ " '"■

tl.n>„.|, the «ki„ .,f l,i,s 1 , an.l th. th r -^ '' '"'" '""""^'

Nkin of i.is ba.k ' •• ' '"l'^' l'''^'^'"- *'"""ol' the

I'Ki.

IS a i.ifture of a man 8(|uattinjr over a wliiUc

IV A, X„.u;io, Kuyal K.h„o„.ai,hi..al Alueou,,,, l!.,liu. C.,11..>,..,1 l.y A.Jacb.en.

Repcjit of U. S. Natc'jiial Musejrn, 1 89j. --Buj!..

Plate 40,

s
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EXPLANATION OF PLATE 41.

Painting on the Front of a Bedroom.

sents the ea,,]., and the lower li! . ^h. tn ' /'Tr ''-"^-'-"^ "»-- repre-

'f !.

^^H

Report >f J. S. Naliona. Muieuni, ibJ5. Boas

Plate 41.

I i

Hi!

' 1' i

THE KWAKIUTL INDIANS.

497

¥\ji. 140.

IIKAI) KlNd OK KIIOST llANc'Kll.

0»l. N.I. 11WU5, r. S. \. M. Coll.-.ti'.l l.y K. Il.iii».

his lieiul with his knile, and (inally with si aiuldt'ii Jnk tears his tU>sh so
that tiie lopes drop (U)wn, Then he disappears in his ruoni in (lie rear
of the lionse. At other tiiniis ropes are [)assed through his baek and
thighs and he ia i>nlk'd up
to the beams hanging by the
ropes. He carries his knife
and euts liis liead while being
suspended there. As scton as
he is being hauled up, tlie nOo'n-
LEmaLa take their lances and
crowd under the ])lace where
he is hanging, holding the points
of their lances npwanl, so that
he would drop right on to them
if the ropes should give way.
The bears stand around wait-
ing to tear him if he should fall,
and the ha'niats'as scpiat near by, because they are to eat him if lie
should fall upon the lances of the noo'nLEnuiLa.
Here is a song of the liawrnalaL:

1. They tried to liang mo and to kill nic in war.

2. But the water wLere they tried to kill ino only tnrued into cnrdlod blood.

I also give (ligs. 170, 171, p. 5l(») the mask of tin; eartlniuake dancer
(Xoa'cxoe). He wears a rattle consisting of a ring on which jjerforated
shells are strung (Hg. 172, p. 51G). Ills dance is believed to shake the

ground and to be a certain means of
bringing back the hn'mats'a who is
being initiated.

I will add here a song of a mask
in regard to which I have not been
able to obtain any definite informa-
tion. It is called llai'alik-iniL and
belonged originally to thed-e'xsEm
of the Naqo'mg'ilisala, whose ances-
tor, Ile'lig'ilig-ala, it is said to rei)-
resent. The dancer is initiated in
the house. In his first and third
dances he wears ornaments of red
cedar bark which have a horn on
each side, one behind, and a Hat erosspiece in front. In his second and
fourth dances he wears a curious mask.
After the mask has disappeared, the people sing: '

1. Everybody goes to him to obtain dances.

2. In the beginning the never stopping one spread his wings over yonr bead. "

Kid. 147.

NKCK ULN(i OF (illOSI' DANCEB.
C»t. No. 169116, v. S. N. M. C.lli'.le.l l.y F. noiw.

I'.

t I

' A]>iiendix, page 717.
NAT Mrs 9") 32

• The never 8toi)ping one, Winfi'lagMlis,

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Hiotographic

Sciences

Corporation

33 WEST MAIN STREET

WEBSTER, NY. 14580

(716) 872-4503

498

REPORT OF NATIONAL MUSEUM, 1«95.

It may be that the following song belongs to the same mask: '

1. Aiahaia! Sin^ l!uinlik-iilai., Hiii^ winter ditnco songH, grniit Nn]iern;itiiral Hpirit!

2. Aia hnia! Tbc-ii tlio people will aak you to fulfill their dcaireH, tirout fliiperiiatural

spirit.

3. Aia haia! Then they will take the re«lar hark ornaments out of your hair, great

Hiipcrnatural npirit.

4. Aia haia! Then they will ask you to give them plenty to eat, groat Hupernatural

Hpirit.

The (lance IIai'alik-ana<i of the varions tribes bolongs here, but I have
not been able to collect any of the songs belonging to it. Figs. 173-177
(iq). 517-520) show the ornaments of the KwakintI dancer; figs. 178-
IvSO (pp. 521-523), the ornaments of Hai'alikauae of the ITimkish; and
fig. 181, p. 5 '4, the L'a'sq'enox.

The ring of the shaman (tig. 182) is figured on page 525.

The La'Lasiqoala embrace all those who are for the first time initiated
as winter dan<;ers in one group, who .are called Wil'tauEm, the lowest
grade of the winter dance societies. Their head ring is sht)wn in tig.
183 (p. 525).

The same type of ring, but somewhat larger, is used by the chief of
the killer whale society of the Kwakiutl (fig. 184, p. 52<i).

Following is a wa'tauEm song:'''

1. You do not go into Wina'lag'ilis' fanoe, you who are known everywhere.

2. You do not go into Wina'lag'iliH' canoe, yoii whose niinio is known everywhere.

3. You, who will he feared hy all the supernatural hcingH

4. You, great one, who will he feared hy all the supernatural htangs.

The head ring worn by the (pir^'qutsa is shown in fig. 18."> (p. 527).
When a person is to be initiated for the tin'st time, Ite receives among
the KwakintI the rings shown in tigs. 18fi, 187 (pp. 527,528).

It remains to give a listof the dances acc<>rding to their rank. There
are many among them, about which I have no further information than
that contained in the following list. I also give the nund)er of songs
which belong to each dancer, his whistles, and secret song.s, which are
sung by the dancer himself. This order has reference, of course, oidy
to the Kwakiutl jnoper:

1. Awiioi.lai., four Hongs; four whistleR; secret song. Ileinl(»ck rings, (^l)ancers

who have a4'i|nired ha uiats'a, liai alik'ilai., t'o'X'uit.)

2. HiVuiats'a, eight songs; four whistles. Wed cedar hark.
8. Ha'nishanitsKs, two soiivs. I{ed cedar hark.

4. No'ntsistalai., four songs; tw4) whistles. Rod and white cedar hark. (Ohtaineil

from Awi k"« n«ix.)

5. QoO'(ioa8Klai., four songs; two whistles; secret song. Red and white cedar hark.

(Ohtiinod from Awi k'cnrtx, beggar danco.)
(). Me'ii.a, two songs; two whistles; Rod and whitti cedar hark. (Ohtained from
Awi'k*'en(*»x.)

7. Na'ne s naxhakurilanuXsi'war>, two songs; two whistles; secret song. Red and

white cedar hark. (Hear of HaxhakunlauuXsi wae.)

8. To'X'uit with frog, one song; two whistles; secret song. Hemlock.

Appendix, p. 717.

0 Appendix, p. 718.

IIIK KWAKIUTL INDIANS.

49J)

9. T'o'X'nlt with binl, i)ii« houk; tw() or iiioro wliistU's. Ilonilixk.

10. KM ii<|itlai.ul:i, two boi)};h. h't'd cedar hark.

11. (/rt'iiiiuiM|a, lour songs; two \vliistl*-H. K*>il ami wliitercilar bark. Hitli woiiiau.

12. Ilawrnalai, two sonns; Hicnt Hong. llciiiloik. War diiiuf.

13. Na lie, one song. Kcd and white cedar l>urk. (irizzl.v l>ear.

II. IIaw;i'yadalai., uno Hoiig. Ked and white cedar hark. ( \ iin'i.niai.. )
!.">. (••(•'<|;inn(ir>LKlft, one Hoiiu. Hed and white cedar bark, i .V nu'i.nmi..;
It). NKni|Vii.Klii, one song. Ifed and white ceihtr bark, (liear nii unai.. )

17. Nil i.mai., one Hong. h'ed cedar bark.

18. Kii uXiihii., one Hong; one dee]> whiHtle. Hed and white cedar bark, rhiinder-

bird dance.

19. Ilo'XhAi|, one song. Ked and wliite cedar bark.

20. (jo<|o.i'\iihu., one song. Hed and white cedar liark. Haven dance.

21. Iluwa'i.Klai., two BongH; two siiiall whistles. Hed and white cedar bark. Otter

(hmce.

22. Xiia'Xiiclik'a, one Hong; one whistle. Hed and white cedar bark. Wolf dance.

23. Awa'sKlai., one song. Hed and white cedar bark. Dogtlance.
21. Ila'inan, one song. Hed and white cedar bark.

2.5. .V'mlala, two songs. Meinlock.
2ti. i.o'koala, one song. Hed eodar bark. Wolf dance.

27. llama xalai., one song. Red and white cedar Itaik. Killer whale dance.
'2H. yoi|ock-i]ai., one song: one deej) whistle. I»cd and white ced.ir bark. Whale
dance.

29. Viya'g'adElai., one song. Hed and white cedar bark. Sea iiioiisttr dance.

30. IIa,vai|'antalai., one song. Hed and wliite cedar liark. Talker'.s dance.

31. llawe xainilai,, one song. Hed and white cedar ' rk. I'otlatdi dance.

32. Ao nialai,, one song. Hed cedar bark. C'hieftainesss dance.

33. i.ai.aakoalai, one song. Hed cedar bark. Hoard daixe.
31. Na'iuKiaiialii., two songs. Hed cedar bark Sunrise dame.

3."). .Ma'intsalai., one song: two ;Hniall whistles. Hemlock. Mink dance.
30. .\ nii.eta, one song. Hed and white <odar bark.

37. I'eniale Mi' ii.a, one song. Feathers.

38. Ma'ti'in, two songs. Hemlock.

3!l. (/'o'nialai., two songs. Hemlock. Hich dance.

•Id. Niii.nieista, two songs. Hed iind white cedar bark.

■II. Hats'c'Xiilai., two songs. Hed anil white cedar bark.

•12. Hanie'yalal.. two songs. Hed cedar liark and teatlieis. Salmon dance.

III. Walas'axa'k", two songs. Hed and white i edar bark, (ireat from above.

41. LkIo i.alai., two songs; one large whistle. K'ed and white cedar bark, (ihost

dance. Has no whistle in Newettee.
1."). Haialik'ilai., two songs. He<l cedar bark.
4(i. No i.i'jii, (ino song. Hed and wliito cedar bark.
47. I'll xalalai., two songs. Hed cedar bark. Sliaiiian'-i dance.
4S. Hit inasKlai., one song. Itvd ami white ceilar bark. Wasp dauce.
lit. t^o los, "lie song; one whistle. Heil and white cedar bark. An eagle.
.")(!. Winaiag-ilis, one song, h'ed cedar bark.
.■")!. (^aiitex iixaa k", one son;;. H'ed and whitt' ci'dar bark. I ijstribution of property

trom aliove.

52. Si siyiii.alai., two songs. Hed cedar bark. Si siiiL dance.

53. (^a'mXiilai., one song. Uowii. Hown dance.

Th«' classilicutioii and order of dances varies considenibly iinioii*.; tlie
various yioiii)s of tiihes. The order jjiveii above helon{j:s to the
Kwakiiitl, Ma'nuilele<iula, Ninikisli, and Lau'itsis.

1 '

600

RKl'ORT OP NATIONAL MUSEUM, 1895.

The TsVi'wsitEr'iiox, (luau'uruiox, Haxuu'mis, T'Kiia'xtnx, and A'wai-
LKla liavu the foUu\i'iu{; urder so far as I have been able to luarii :

1. Ma'mnq'a.

'J. llri'iiiatH'ii,

:<. Iliii'iKi'antKlai. (Hpnaker dance).

I. IIuwf'xaqulaL, who inducuH cliii;fs tu tlostroy pruperty, rofipera, utc.
'». WulaH'axfi'ai,.

6. llamViwlaliti. (a fool dance).

Ainn.ig the Koskiino, G'o'pV'iiAx, L'iVs<|'f^nAx, and Oaa'tsT^nox the
t'o'X'uit is tirst in rank. Next is the mri'iua<i'a, and then follows tlu^
lia'niatsV

The La'Lasiqoala, Naqo'mf^'ilisaLa, Na'qoaqto(|, and (lua>iMa do not
include all the dances enumerated above in the winter ceremonial
(tfiV''ts'a«"'qa). A large uuniber, particularly tlie fool dancers, t he liawi'-
nalaL, and all the animals, are included in a ceremonial called no'uLEm,
which is neither bil'xus (secular or profane) nor sacred. Songs belonging
to both seasons are used in this ceremonial. I shall dis(;uss tliis cere-
monial more fully later on (Chapter XII, p. 621). The number of mem-
bers of the ts'e'ts'ae(ia is conseciuently small. They are arranged in
the following order, beginning with the highest:

1. Ma'inaq'a.

2. .Ilrriiiats'a.

3. Hu'iutsKtHtV'. This is a hiVmatH'a who is not taken away hy HaxltakurilanuXHi' wao,

but only ilreiiinH of him. CouHciiuontly IiIh initiation is portbrnicil in the
house. He lias neither tho h.i'niats'a cry (hap) nor th<) ha'mshaintsi'.s cry
(hwlp). His Hon^ lias words only. His badges are like those of the ba'niats'a.

4. Ts'r kolH.

5. TsT'koa'tA.

(). Il'ai alik'anac.

7. < • lala (corrcspoudinK to the t'o'X'ult).
S. liOlo'Lalai..

it. Viaiatalai,, or (jVt ininoqisaL.
ID. I'a xal.dai., shaman dance.

II. \Va tanKui. These are the novices who have Just entered the ts'(''ts'ar(|n. After

the hainats'a has been initiated four times he is wa'taiiKin— that means,
palled out of the dancing house, lie becomes a i,n<''<|ntsa. During this
transitional period he is wai.awc, i. e., wa'tauKm in a transitional sta^c. When
a ba'xus otl'ends the <|'a'q'aiias, which include the above <lanc<-rs, be is made
wa'tanKui. He dances in four houses and becomes a novice. The following
year he will \w initiated in one of the higher (societies.

IX. The Winter Ceremonial of the Kwakiutl.

I can now pro(;eed to describe the ceremonial at which all these
dancers perform their ceremonies. (Jenerally it is connected with the
refund of the purchase money for a wife, the qaute'x*a, as described on
page 421.

] will describe first the great ceremonial which is the same for all the
laxsa, but most elaborate for the initiation of a hn'nuits^i. The whole

jsaoBs

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Report of U. S. National Muteum. 1B95 —Boas

Plate 42.

The Master of Ceremonies, NCxnEmIs, and his Speaker, HO'lelitE.

Till' IIkiii''' til till' ri(flil ri'|ii'i'si'iil-i tlii' iimsliT uf n'riMiuiiiii's.
Kriiiii » |ilii>ti>Ki'a|ili.

THE KWAKIUTL INDIANS.

501

*TE 42.

Fig. 148.
IIKAIl KIMI OK IIIIOST DANI'RR.

Ui'IJiHiiiimlii.

IV A, No.r,<<:4,lt<>v'il Klliriiii.-r:i|.lM.'al Miwiitii,
IVrllli. ('..II.-.!.'.! I.y I'. Il..:i«.

eeremoiiial is in chiirffj' of a inastrr of ('('i-tiiiionies, whose namo is
iNfi'.Micmis and LK'niwalii. wiiile his profane name is O'liix-'it; the win-
ter name of his spealier is IIo'LF.lite. A number of further ofliceris
will be described in tlie <'our.se of this j-hap-
ter. All the.se olHcers and tiie names of the
ofticers derive theirori;;in from a myth tellinjf
how the animals held tlieir first winter eere
menial. 1 shall relate the myth later on (pa^e
oliH). Plate 42 represents the present master
of ceremonies and his speaker.

At the time of marriaj;e the briile's father
has promised tu transfer his membership in
one of the secret societies t;> one of his .son-
in-law's children. \Vh<Mi a son of the latter
has reachetl the ajje of 1() or lli years, or even
earlier, he is initiated in one of the lower
secret societies, through which he must

passbefiirche
can become a
m e m b e r of
the ha'mats'a

society. As soon as he is entitled to
be<',ome a member of this socit'ty, his
father invites the three principal <'hicfs
of the tribe to his lioust, and informs
them that he desires his father-in-law
to nmke hi.< son a inend)er of the .secret
society. The j-elebration of this event
is ex<!eedin«fly expensive, and foi- this
reasjMi the three crhiefs inve.stipite tlu>
debts and the property of the man and
of his father-in-law, in older to make
sure that they can meet tliee\|)enses in-
ci<lentiil to the ceremonies. If they (iixl
the amount of property sulhcient, they
give permission for the celebration of
the festival. In this case they ordt'r the
father to invite all the chiefs of the tril)0
to meet on the fourth day. When they
as.scmble, the thiee head chiefs inform
the young chiefs of the plan, and the
latter give their consent.
At this meeting, the man who gives
the dance notifies his father-in-law that he desires to have tlic blank<?ts
whic^i he j)aid f(»r his wife retui'ned,and that he wants to have the box
coutaining his father-in-law's dance.

Fig. U!>.

rl.ril ANtl NKlK IIINCI OK MK'ILA.

Froiti It Hkt-lrh tiin'le itt ttii' NVorlit'Hl 'itliimliian K.s|K>Mili

1 '•

IP^

'1^

I. i

502

REPORT OP NATIONAL MUSEUM, 1895.

Then tlu' (thiels order tlio iiiati to invito tlui wlioli- tribe it a meeting;
wliieli is t<» beheld tbnr days later. The three iiead <-hie(s inlorni the
tril>e, ilia speeeli made in a h>\v voice, of their intention to liohl a winter
(hiiwe, and the younj^ cliie's reiiuest all to preitare themselves tor this
festival. In ]>artieiilar, ti.ey are asked to «Iean themselves, and to
refrain from intereimrse with women, as the spii it NVina'hiffilis, who has
hislumiein the north, but dwells aiiioii}; the Indians during the daiicin^
season, <lislikes people who are unelean, or siieh as have had inter
course with women. The young man who is going to give the winter

eereinonial is called the ye'-
wix'ila.

At this m<>«>tiiig. the father-
in-law calls (Mie of his speak-
ers, who iimst step into the
middle of the house, ludding a
l)ole, which is from 0 to 8 feet
long. It is <!alled the winter-
dance ]Kde.

The speaker delivers a
speech, in which he sets forth the amcmiit of jiroperty represented by
the p(de, and annouiues the intention of the father in law to give it to
the young man. IIc! asks the latter to step up to the jMde and touch it,
as a sign of acceptan(;e. The wlnde asseml)ly Join in this demand, and
the young man, accompanied by a <'hief — who is paid for this service
later on — steps up to tlie pole. The chief who speaks for the young
man asks the father-in law what the pole represents, and the latter's
speaker sets forth once inoi'e tlu; amount of property, such as blankets,
copper bracelets, food, and grease, which is to be used in the dance.

F\fC. ISO.

C'LAPl'KII I IF MiO'ILA.

LfiiKtIi.'-'i inclio.H

IV A, No. inns, Uoy.il Klhno|[ra|>lii':il Mua.-iini, llrrlln. (-..Itr.k'il l.v A.

JaColMH'TI.

Flj;. 151.

HEAD UlNciS I IF MA MAy'A OK TIIK I.A'LASIQOAI.A.

IV A, N... iWi'.l. K..>.'>l i:ilin..i:r:i|.lii>':il Miis.'mii, Jkrliii. C.llt.U.I liy \\ ll..:iii.

Then the chief representing the young man takes the ])ole, lays it over
his shoulder, and runs around the lire, stooping and crying, ''Whoo!
whoo! whoo!" The meaning of this action is that the weight of the
property represented by tln^ pole is too heavy for him to carry. Then
he sings the following .song:'

TLo S|iii-it of (lif Winter Uaiico caiiir down,

'I'lio .Spirit of the Winter Daiieu eitnie down and sta.vH here with nie.

Then the master of the ceremonies rises and orders every<Hie to
bathe early in the morning for tour days before the crows begin to cry,

'Appendix, jtajre 718,

THE KWAKIUTL INDIANS.

603

Fit'. l.'>2.

NKCK KINO UK MA'MAg'A.

iJi'LuHicjimln.

IV A, Nil. fi-t;.'., R..J.I Ethni^r«pMi «l Muwuiii, Ib-rllii. r.,:

\ntr,\ l,y y. Ilou.

and thus to pre|»iire to meet WiiiiVlag'iliH. At this tiiiu* tlic winter-
(lance whistles are iicani for the Jirst time. These whisth's represent
the voices of th«^ spirits of the winter <hin".e. When first heard, they
appeair to he far away from the house in a northerly direction. The

second time they 4'ome nearer the
lionHe, and thns they are heard fonr
times, nearer and nearer. This in
dicates that the spirit approaches
the village from the north. Finally,
the whistles of the spirit of the
cannibal society are heard near the
Inmse. Then the sonnd is heard on
the roof and moves around it foiir
times. At this tin;^ the son of the
man who gives the fcL^tival suddenly
di8api)ears (x'is'e't), and a few min-
utes later he is heard to cry in the
woods "hap, hap, hap," the sound
which is ascribed to the cannibal
spirit liaxbakuillanuXsi'wae. The
master of ceremonies asks the people
if they know the meaning of all this,
and another chief replies that Ba\
bakmllanuXsi'wae has taken the
young man to his house to initiate him in the cannibal ceremonies. To
this the master of ceremonies replies that after four days the i>eople
are to assemble again, to receive the orna-
ments of cedar bark. lie asks them to sing
their summer songs during this time, to use
their summer names, and to make merry, be-
cause as soon as the four days are ov«»r they
will be forbidden to use their summer names
and to sing their sununer songs. On the fol-
lowing morning when the crows begin to cry,
everybody, young and old, takes bath in
the sea. They rub their bodies with hendock
branches, in order to clean themsi'lves prepara-
';ory to the advent of the spirit Wina'lag'ilis.
On the evening of the third day the master
of ceremonies distribntes ])lain head oriiaments
and neck rings of cedar bark among twelve
messengers, who nuist blacken their faces and
go to the houses of the people in ord«'r to
invite them to the meeting to be hehl the
following «lay. They receive in payment a button blanket from the
master of ceremonies, which is iH)t returned. Their oftices are not
hercilitary. Persons who have good voices are selected to act as
uiesseugers. They carry in their hands stall's about 8 feet long.

KiB. 153.

lAKVKD HEAU ISKU IN TIIK T'(V-
XfiT liA.NCK.

UciKlit, 0 iiii'bt'H.

I\' A, N«. HUH, Ur.yal Klhiiivra|'lii>'al Mu

WMIIl, tWrtill, rullt^-trtl l>\ A. JftriitHM*!!.

'\ ,

504

RKPORt OP NATIONAL MUSEUM, 1895.

When tliey coino to a huuMO, they open the door uiul invite the people,
the women fiiHt, one of the inmates of the honse promptin;; the
speaker. When they eall the names, they stanil in the door and strike
the thresliidd with their stafls.' AftiT the women, the hiVmats^i is
called, and then the other men, the que'quts^i last. Tlien the speaker
of these twelve men says,'* " Is tliat all ?" The people reply, ' " That is
all." Then they esiU a certain relative of the master of ceremonies who
has the name Ts'ix'ii'xtnlsE'las.* All the property given away by the
master of ceremonies is {^iven in honor of this relative, who consequently
is of high rank, lie or she re<reives this name anew every year. After
the messengers have called the people by their winter names, they are
not allowed to use their summer names again until the ceremonies are

ended.

By this time the people begin to ar-
range themselves in groups, which are
divided according to sex and age. These
take the place of the clans, as described
before.

On the following morning before <lay-
ligiit, the same twelve men visit all the
hcmses and call to everybody: "Don't
sleep! (Jo and bathe in the sea. We
are walking around again toenail you."'
The ]>eople rise and at once plunge into
the sea, in order to clean themselves for
the qapV'k"or assembly, which is tlie for-
mal beginning of the winter ceremonial.
Then they go to the house of the mas-
ter of ceremonies, which is called the assembly house.'' The house has
been prepared for this purpose. A heavy cedar jilank has been laid
along the rear wall of the house, and another one along each side.
These are used for beating time. The door is surrounded by a ring of
hemlock branches which is covered with eagle down, so that everyone
who steps into the \u>r. .ii nuist i>as8 through it. W^hen i)assing through
it, the people turn to the left, step through it with the right foot first,
and then turn again.

The members of the seal society" do not enter the house, but assem-
ble in another house. During this day the people sing and make merry
until after dark. Tiien the nmster of ceremonies rises and calls four
officers to go and invite the seal society. These offices are hereditary,
and the men who perform the ceremonies have certain names which

CAIi

FiB. 154.

-n HKAIl I'SKI) IN THE T'O'-WIT DANOK.

Height, 11 iiirlit'H.

IV A, Ni

. l.UD, Koyiil Ktlin<it;ra)iliii>Hl MilH.'Uiii, llvrliii.
C'olleft*-*! I»v A. .Iiii-i'tmfti,

' They sav, Iti<|oiHr-xai (follows the name).
'^Lainar- wi'la? 'Laam wi'la.

*(\a Ts'ix'ii'xtolsK'laaai'.
•^Wii i|()ri'i.a'8\:i ija b gMg'ii.t:"i lax"'itao8.

Wii, ilon'l hIi'i'p, i;ii ti> rrll in tliu water.
"Qilp'aya tsr.
'Mo'eiinioat.

La'niKnoX iia'tHistaii'i.
Wu wulk uroiiml back for yoii.

iiippiWifi'»«g»BB*cg'

"^!f*

THE KWAKIUTL INDIANS.

505

belong to tlu' oftUes: XM'xM(iaIu, of tlio Guf-'tela tribe; QV''q*su|nualii8,
of tliuWulas Kwakintl tribe; LoxhA', of the Ilii'ialik auar* dan, and
A'Lo'lsEla, of tlie (iVi'moyuO tribe. The last is their h>a(ler. They are
called pii'paxainf' (heail paxalas). One of these men must be a " paxala"
(shaman). When startin;; each takes a round rattle. Tliey blacken
their faces, put on their head rin^s and neck rin^s of red cedar bark,
and cover their heads with eagle down. Then tlu'ir speak<'r, A'LO'lsKla,
says, "We are going to fetch our friends."' Then they go around the
fire four times, singing as follows :''

O IriuiKl, <> friend, O auporniitnrul friniid (moiiniiifr Wiiia'liiK-illH).

Then they go to the house in which the seal society is waiting for
them. Meanwhile, the master of ceremonies calls up four other oflicers
to invite the highest members of the seal society, the ha'mats'as. These
oftices are also hereditary. The names of the oilicers are: Kri'«|aui.f'K,
of the Kuc'xa tribe; Me'goatKxstrila, of the same tribe; K-cx-, of the
Maa'mtag'ila clan ; and Nri'wnhialag'ilis, of the Kuc'xa tribe. The first
three names are que'qutsa names, the last is a ha'msbamts'Ks name.
He is the leader of these four messengers. They are also called pii'pa-
xame (hea<l paxala), and there must be one "paxala" (shaman) among
them.

The master of ceremonies gives them tallow. The lia'mshamts'ES
puts Simie of it into his mouth, chews it, and then rubs it all over his
face, while the others simply rub it on their faces without chewing.
Each is also given a cedar bark ring, charcoal, feathers, and a round
rattle. They all wear qur-'ciutsa rings. After tliey have received the
ornaments, they say, "We will go and fetch our great friends.'" They
walk four times anmnd the fire, singing:^

Yon Haiti, Winalag-irm, that I Hhonld capuize in rough weather. Yonr friend
stayed here h>nK in my canoe near the beach. You said that I ahntild capsi/e in
ron^li weather, but yonr friend capsized slooping while it was rough weather.'*

Then they walk around the tire, go on their errand, and after about
fifteen minutes the eight men who were sent to fetch the seal society
and the ha'mat'sas return, and A'Ld'lsEla sings:"

HaxbakualanuXm'war; tohl nie about the great supernatural moans of liilliu;; people
with mv teeth.

■La'niKUoX lai,, pi-'paxalai , axi.Kxans n<- uKuinkua.

AVt( ({"• sli!iiimii«, we futtli our I'rii'iiiln,

"Appendix, page 718.

=' La'menOX lai., pf-'paxalai', axLKxans nrnEinoxtsr-.
Wo go, HliamuDH, wo fetcli our );rt'iit I'iU'IkIh.

^Appendix, page 71!).

'•This song refers to a man named Eix-'ag-idaiag-ilis who met Wina lag'ilis. The
latter axked him: "Are you a shaman?" He replied in tin; afliruiative, and con-
tinued: "Can yon cross here without nj)sctting your canoe?" "Yes," retorted
Wina'lag'ilis. "Then let nie sec," said the Ibrmer. "If yon snceeed, I will cross
next." When NVina'lag'iliH tried to cross, he cai)si/.ed. Then Rix'aji'itl.i lagilis
sang the above song. A translation is very difficult, and the sense is by no means
certain.

<> Appendix, page 720.

i '

i, i .^

iJ£^^:^SMs^iL.

FST

606

KEPORT OF NATIONAL MITBEITM, 189rv.

)

Till' roiir incii \\\\u wont to MvU tho soil K<M'h*ty vutvr llrst. Tliose
who w«Mit to fvtvU tiM' liJi'tnatH'as follow tlieiii. Hi'loio tlu'y t'liler, the
]){>oph^ who arc »rt.si>iiihl<Ml in tho hoiiw rlvar tln'ir thioats, sis tlicy an-
not allowcil to rou;;h or to Uumh altiT th« sml sorii'ty \ul\•^^ entered.
\'\ hen the Miessfiij,'ers«'ntei', A'i,o'I.sKla says, '»Oiir tVirndssire roniin;;."'

Now Nriwuh|ri'h»>,'ilis sayn, "Tak«' vnn\
oiir (finit (Vicnds aie roniiii^'."'

Tlicn the four men who<'alh'd the seals sit
down in the left hand l'n» it corner of tlu'
luMiHe, the others in the ri|;ht hand front
<!ornpr. Now everylxKly lo«»ks at the door
where the fool dancers (noo'nLKinai-a) enter
Hrst. They strike the d<M>r with their swords
or lanc<'s,oi>en it, and stand in the doorway.
Theirfaees are blackened, they wear torn and
s<»iled clothiii};. Their heads are strewed
with eajjle down. If anyoin; lan;;)is or
cou;;h8, the fool dancer steps up to him and
threatens him with his swoidor laM<'e. Then
the fool dan<;er8 turn one by one, go to the
right around the tire, and sit <lown on tlelr
seats. Their places are at both ends of those
of the seal society, as tiiey are the jrnards
of the society. Then all the other mem-
bers of the society enter, each group by
themselves, and each dressed in their i>roper
ornaments of red cedar bark. They stand
in the doorway for a short time, and then
go to their places, turning to the .ight and
going around the tire. The ha'mats'as are
the last to enter. They are jireceded by the
grizzly liear dancers, whose faces are black-
ened. They wear blankets, an<l bear claws
on their hands. If there happens to be an
odd number of these, one of tiieir number
goes to the rear of the house. The others re-
main at the door and look around among the
assembly. Then they divide into two i)»rt8,
forming two rows, one on each side of the
door. Now the ha'mats'as enter and pass between the two rows of beai-
dancers, whit^h close behind. The ha'mats'as step up to the fire and,
standing side by side, fa(;e the rear of the house. There they stand for
about ten minutes, during which time nobody is allowed to move.
Then the master of ceremonies rises and makes a speech in a very low
voice, in which he warns the people to be careful and not to offend
the ha'mats'as. The latter turn to the right atid walk slowly to the rear

Fig. 155.

ll'K'NTfliy.

Height, 7 fittt -. Iilack, whiu>.

IV A, tio. Mm, Uii.vnl Kthiiiiu'ra|>ln. :il Miiwinii
IWrllii. (.•c.lUvti.l l.v A. .I:i.-.,l« II.

'G'a'x'am g'iim nf'UEniri'kiiiX, pt-piixalai'.

-Wo, q'ri'«iaui(-Liix, pOpaxaliti' g'a'x'aiu g-iu nt'DKuOktsr-k-.

*:=

THK KWAKirTF- INDIANS.

507

of the lionso, lioliliii;; tlitMi- hlaiiUots in a lold over their arms, whirhun;
hchi at some <listaiu!i> fntiii thcii- rliust. If any on«' roii^'iis aftcM- the
ha'inatH'aH have cntt'i-tMl, the bear steps up t4» him ami thn-at'CMis him.
The otteiidcr must ^ive a ieast to the Hcal soeiety; sometimes also to
theqne'<|utsa. The ha'inats^is sit down in the mithlleof th(> rear ottlie
house. Next to them on hoth sides sit the bear daneers; next to these
the other groups of the seal society. Then
the nuister of eeremonies asks the tour tnes-
senj;ers who went to invite tli<^ nuMnbers ot' tin-
lower };ra(h'S<»l' the seal society to fetch tallow
and white cedar bark. Th(> lour men rise
tofjetherand .V'l-o'lsKla says: ''We an to lift
our grandfather from the floor.'*'

All the ceremonial objects which an* ac
(piired by inheritance are called "tjrand
father." They are liei)t in four boxes in the
right-hand front corner (jf the house. When
the nuMi lift them, the ts'a'cipi spirits enter
them, making them hungry. This is ex-
pressed in their song, whi<'li they sing while
walking around the tire and carrying the
boxes containing the taP ■ nd ce<lar bark :-'

'I'liiH is \vh:\* iiiiikt^N im cunt'iiHetl.

They carry these boxes four times around
thelire and then stop in front of the ha'nuits'as,
to whom they give some tallow andee<larbark.
They contiuue to distribute it, two men going
tothe right aud two going to the left until they
meet at the door.

Then the master of cereinoideseallsthi^same
messenger who went to fetch the ha'nmts'as:
"Come, friends, and lift from the tloor your
grauilfather.''''

They rise, walk around the tire four times,
and, standing close to the door, the speaker
says, "We are going, friends, to lift our grand-
father,"^ which means in this case the druni.
Then they turn to the right and walk out of
the house. After about ten minutes, they
are heard to return singing, and enter holding
each one corner of the dnun. They sing:''

liuxbiikufiluiiuXHi'war- miid lie would iiiukt- iiiu ^o thrungh liis own lioiiso.

Fig. 15«.

K.liUKK ItKPKKriKMINO lllK
I.KMirll.A.

lleiglit, :I4J int'lii'H.

A, Nil. l";il, Iti.yul KlhiiijKr»|'hUsl Miiiriini,
IWrllh. I'ollrc Ir.l liy A. JarolnrM.

' lifiniKnoX lar. drig-ilii.fii. jjnuoX <|ii'iiKmi»k-ii.
- Appendix, page 720.

•'Qr-'lajj'ii iir'iiEinri'k" ritnlri.ux <ia s lans la'xis qfi'qenipflaoxo-' i.
Conic, friends, again i>tl' Hoiir fur go .vimr to your graudfatlier.

' Ltt'iiienox Ifii- uPnEinok" qa g"u'xlag'iHKii8 qa'cjeuip.
'' Appendix, page 721.

■

508

REPORT OF NATIONAL MUSEUM, 1895.

Tbey remain standing near the doorway, then turn to the riffht and
go fonr times aronnd the fire, and i)nt d«nvn the drnm. As soon as tliey
do so. th«'. small (tsV-'tsaeqa) winter diMire whistles are heard to blow.
The men say, "That is a good sign for ns, frieiKls."'

Tiie master of eeremonies next calls the fonr men who called the seiil
society, saying, "(.ome, frien«ls, go ami fet«'h onr batons."^ They do
not reply, bnt begin to sing their secret song, going around the tire four
times and swinging their rattles:''

I am tlio only one who owns the winter <lan(^o.

They walk out of the
house and continue to sing
until they <'<)nie back, car-
rying the batons on their
left arms. They go aronnd
the lire and put the batons
down in front of the people,
beginning with the ha'-
mats'as, and continuing on
both sides until they reach
those who sit nearest the
door.

Then the master of cere-
monies calls upon the four
men who fetched the ha'-
nuits'as, saying, "Come,
friends, take up our red
»!edar bark here."^ They
rise, and their speaker re-
plies in a low voice, "Now
I am g(>ing to take up
' They all sing together:"

V\!i. ir.7.

KKiritBH UKI'UKSKNTINO A TAIU OP ND'Nl.KMOMl.A.

Tut. N„. IS'.l.Mv, r. S. N. M. C.IIitI.cI l.y K. Hmoi.

this red cedar bark, your great rt^al friend.'"

iiiixliakuiiliinuXHi war inado nir a winter dancer.

l?axI)akn:ilannXsi'wat' made me ])iiro.

I do uot destroy life, I am the life maker."

Then they walk out singing, and come back singing the same song
and (tarrying the red cedar bark under their left arms. They bring it
in a long bunch, about 12 feet in length and more than a foot thick.
One man carrii's it in front, two in the middle, one at the end. They
carx'y their rattles in their right hands. On entering, *^liey turn round

' Hsir.axaliijcrn.Kns nOnKnio'k".

''Qr'laXdaoX la g'» nrnEnui'k" (jans t'a'niiayni.a.

■' Appendix, i>age 721.

' (^r laii'a nrni'.mr) k" drrji;"ilit.ax xfj-ins i.'a'(|aqnk*.

f' Risinai "ii.En iiri'j;ilii,ax jj-as i/a'qaii k'ik'** nriiKnioxtsr'k'as.

'' Appi'nilix, \y,v^(' T2'2.

^Tliis8o^({ is also nsod by the pa'xahis in their incanlations.

THE KWAKIUTL INDIANS.

509

tofjetlier so that the cedar bark makes a full turn, p) round the lire to
the ri{;;ht, and turn ajfain iu the rear of tlie tire. Thus they go around
the tire four times. They stop in the riKht-hand front eorner of the house.
The iiuister of ceremonies now proceeds to prepare the tloor of the
house for the ceremonies, or "to put the naualak into the floor.*' He
gives slow Jerks downward with his round rattle, say-
ing With each movement, "op," and stooping down to
the tloor. This is the song of Ilai'alik'auar', the tirst
shaman. Thus he goes around the lire once, and then
he sings his secret song:'

1. My iniiid is not stroiij? enough (to lilt it).

'2. My iiiitul is afraid of it.-

3. 1 have seen tin; wiiitiT conMiioiiial.

Alter he has linished his song, Nii'wulqahigMlis
stretches his hand backward, and simiebody ]»uts,
unnoti<'ed, a knife into it. This he gives to the
master of ceremonies, who steps up to the four
men who hold the cedar bark. Three times he pre-
tends to (!ut it, and after each cut makes one turn to
the left. The fourth time he really cuts through it,
and at the same time the sound of whistles is heard

proceeding from the ce-
dar bark. After it is cut,
the master of <;eremo-
nies distributes it, giv-
ing the ha'mats'as first
their part, then to the other members of the
seal society, and tinally to the ([ue'iiutsa.
1 le then calls to the men who bnmght the
members of the seal society, "Bring us our
down^ friends."-' They then bring the
dishes, each man carrying one dish. Then
he sends them in the same way to bring
the tallow. After he has received all the
dishes, he calls up the lour men jkgain and
sends them to all the people who are as-
sembled in the house, in (-rder to ask if there is anyone who desiics to
join in the celebration of the winter dance — that is to say, if there is
another man ready to act as ye'wix'ila during the satne ceremonial.
He asks, "Who is the one to whom the seal society will go?"'
Tiio noti(!e in the beginning of the festivai is given in order to enable

riK.158,

KHH'KK, WITH movahi.b
AHMS AND A IlIKl) SIT-
TINIl OVIT8IIKAII, UKP-
UKSENllNIt THE NO'N-
LKMCrlLA.

Krniii ft skctih iiiiiilf at tlif
W'orltl'd Cotumtiiaii Kxim»sI-
iU'n.

Kig. 15it.

nnil) OP Nr)'NI.KMll'Il.A.

Lt'iigth, 13J niches.

IV A, No. 1I2'.>', Uoyal KlhiKyrnphkal Mu
lierliii. (V'lleili'il bv A. Jacolisvii.

'Appendix. ]>ano 72;i

-Meiiiiing the cedar hark oriianuMits, in which tl e i)()Wor of the winter cu>renionial
is vested,
■'(t'fi'xlax'lns iia'ni.iiiaLaKns ncuKnnik".
^A'ngucla ii'ita lawultsanKmLa'sa Ic lacuOnok".

!: !(

til
11

lii

Ifii;

510

hEl'OUT OF NATIONAL MUSKUM, 1895.

the people to {jet ready for a yr''wixilii. The ceh'hratioii is not consid-
ered perfet't niUess a number of nuMi — ainonjjthe Kwakiiitl one of each
tribe — act as yc'wix'ila in the same ceremonial. When a man ex])resses

his readiness to join, the peoph> jjo to
his house after the qap'e'k". Then
one of the rehitives of the second
yr*'wix'ila is taken to Winri'hifj-ilis
' y the hil'mats'a, as will be describe<l
later on. There are as many feasts
that day as there are new yf-'wix-ihi.
To return to the (lap'c'k". The
master of ceremonies takes one of
the dishes with feathers and, singing
his secret song, —

I'ij;. 160.

HBAI) OF NO'NI.KMOIIJI.

Height, 10} inches.

IV A, No. 6Ny*i, Knyal Ktlinogruiihiial Muhvuiii, Berlin, I'dI-

1. My niiud in nut strong euoiifrh,

2. My mind is afraid of it,

S. I liaveseen tlio winter ceremonial,'

I., tf.l liv K. ItiiaK.

goes around the lire four times, fol-
lowed by the four men, who carry the
dishes with down. In the rear and in the front of tlie fire they all
turn once. Then the master of ceremcmies
returns the dish to the four men and orders
them to distribute the feathers: "(Jo and
feather our great friends.''^

The men begin again with the ha'miits'a
and featlier the heads of the i)eople, begin-
ning in the middle and proceeding toward
both eiuls. Then they distribute tallow and
batons in the same way.

^ow the nnister of ceremonies puts on his
head ring, which consists of a flat strip of
cedar bark, to which a long trail of the same
material is attached. Again he sings his se-
cret song and goes around the tire four times
swinging the rattle, which he holds approxi-
mately at the height of his head. During
this song the peojile bend their heads down
and move on their seats in order to gain a
convenient position. They hold their batons
ready for use. After tlir master of ceremo-
nies has gone around the lire four times, he
stops in fnuit of the ha'nnits'as and says
"wai, wai," at the same time thrusting his rattle forward. At this
signal the people look up and begin to beat the boards for about ten
minutes, during which time the master of ceremonies shakes his rattle.

I'ii;. Hil.
HEAD IlIIESS OF O'l.ALA.

ui'i.ii.siqoalii.

I\' A, No. Ii871, Royal Kthfioi.'mphU-iil MtiHi-uni,
IWrlin. r.'llfi toil liy F. Itaa«.

' See page 5()!t,

Mla'g'a ([a'lnx'uit xans nrnKinu'Xtse

THE KWAKIUTL INDIANS.

511

I'll

Then lie swings the rattle in a wide circle, thus jrivinjf a sijfual for tiie
people to stop. During the following? minutes not a sound is heard
except from the shamans, who utter fron» time to time the sound ••h,li,"
deep fnrni the throat. This means that thoy are watchin;; to see if the
peoi)le make a mistake or transgress any of the rules. After alnmt ten
minutes the master of ceremonies gives a new signal for the i)eople to beat
the boards. After ten minutes more they stop again. Then everyone

Fii:. 162.

IIK.AI) HINO, NKCK lll.Nd, ANll WHISTLE OF Ts'K'K'ojS.
IV A. N,.». i',Hr,ii,iri,l i;«i;i, Unynl Kfhn.igriiiihi.-.il Miihcwiii. n.riiii, I ■..ll.-.i,.,l l,y K. Fl..a».

begins to sing liis own secret song, all at the same time, which is a sign
that the spirit of the winter danc(i has entered the house. Then all the
que'qutsa divide according to their societies.

After this the master of ceremonies gives another signal and all the
men begin to beat the boards again as hard as jmssible and at the same
time the bear dancers utter their cries. The fool (lancers are heard to <'ry
''wai! hai! hail" throwing stcmes and swinging their swords and lances
at the same time. The nuister of ceremonies gives a new signal, and
all the people stop at once beat-
ing the boanls. Then the bear
dancers and fool dancers look
down, and all the ([uc'cjutsa
sing again each their own se-
cret song. When the master
of ceremonies gives the fourth
signal for beating the boards,
the whistles of the ha'mats'as
are heard in the house. Then
all the ha'mats'as, bears, and fool dancers rise and drive the i)eople
before them. While they are doing so they take hold of a child of
the secoiul ye'wix-ila; the child drops his cedar bark o'liaments and
blankets and disappears in the woods. Then the members of the
seal society go out of the house followed by tlie peoi)le. Now the
second ye'wix-ila cleans his Inmse and invites all the people to
enter. He puts down boards In front of the peoi»le and <llstributes

Ki-. 16:i.

IIEAli HIMl (iK si Lis.

Front 1111(1 rriir views.

. lioy;il i:iliniirr:i|ilii.!il Muwiiiii. Hrrlln. ('..II.-. t.-.! I>y
V. »oa».

, I

fi.'

if I ^^ •

512

REPORT OP NATIONAL MUHEUM, 1895.

batons among them. At the same time trumpet whistles are heard to
blow in his bedroom. When the people have assembled in his house,
the master of ceremonies says, "Let us try, friends, to drive away the
supernatural being, lie has carried away enough of our number.'"
The people reply, "Come, friend, no one is stronger in
. / supernatural power thjin you are."^ Tiien all the other

\/^y^ men say one after the other, " Let us go on the floor

^^^rJ^^- and beat time."' Then they all (men, women, and
children) get ready to sing the old song which is sup-
posed to drive the spirits away. They cry "ye heee
hu hu hu ye heee!" This is the song of the wolf.
After this song the master of ceremonies says, "That
is wrong,"^ Now they utter the bear's cry : " llamama
ma ma, hamamai." Again he says, "That is wrong."
The people next utter Ilai'alik-auac's sound, "woip
kf woip kf woip" (kf blown upward). They continne
this for about live minutes. The whistles continue to
Wow, and the master of ceremonies says again, "That
is wrong ! That is wrong ! Let us sing another song."
Now they sing "wOi, woi, woi," which is also Ilai'ali-
k-auac's song. After this song the whistles stop, and
at the order of the master of ceremonies they sing the
lirst song of the winter dance:''

Wo, wo, ai, a, ai, really toriiientinf;, ai, ai really torraentinf;.

.lust before the end, the master of ceremonies Joins the chorus, crying
"o hu," and all the peojdc shout "wa!" hitting the boards together,
which is believed to be a njeans of driving away the spirits. This song
is sung foui times. Then the speaker of the second yc'wix-ila says:

"Friends, be happy. I received the name from the supernatural

being." "

Then all the peoi>le reply: "You received your great name from the
supernatural being."" After this the speaker continues, saying that
the people ought to be glad to hear the old songs and to have seen the

Fi};. 164.

WEAPON OP A'MIJ^I.A.

Krniii n nki'trli iiiaile lit ttiM
Wttrlil'H CuluDiltlBll Exp«tht-
tion.

hO'i/oLas yisox
lio Iiu8 euou^li this

'W<'''g"a xMns gwaiix-'ita, nr-'iiKiiiok", l.a'niKns

Let u« try, friumlH, wo

La lur'sEns wf'g'iLtsKiis qa'qKuip.

Wo will try our graiiilf'iitliiT.

*Wr'g'a, a<lr'', wr-'g-a nHstr' nau'alakuaqillasos.
'WOga liai'g'iliL la a'nia.
■•Lii'mt"' Lf-'cjoa.
'•Appendix, page 723.

*Wa nr'nEuio'k"! il'lag-a aina x-i aikT''H nt'-'nrtqr'X'daftx.
W», frieiiilH! Only be bitppy > our hearts,

g'il'g'ax'as uau'alak".
coiiiinj; I'roni imualak".

'Sotsiiri- g-a'g'ax'as iiaii'alak". La'mr- (('a'paloL
You great coming from uauulak. It hit you.

nfi'walakiir'x,
naualak.

No'gna am —
I am —

THE KWAKIUTL INDIANS.

513

red cedar bark, and says, " Let us tame our friends, else we can not
eat in peace." Then the people sinjif the souj;' which is supposed to
tauie the nfi'LmaL and the bears.'

1. Great is the fury of those j^reat supernatural ones.

2. Ho will carry men on his arms and torment them.

3. He will devour them skin and bones, eruahinj^ tlesh and hone with his teeth.

After the soug the yc'wix-ila makes another speech, and promises to
give a feast early the next morning, saying: '* Friends, how beautiful
have I been made by the sui»ernatural being. I shall give dried
salmon for all of us and for our women."' And all rejjly " wa, wA.''
Early the next morning be calls the i)eoi)le into his liotise. They take
their seats, and are first given a meal of dried salmon ami grease

Fij;. 165.

.•^MAI.I. SI.AHS (pK wool) WHiril AUK SKWKI) TO THK llODV OK THF" HAWj NAI.AI..

I.iMii;tli,4 foot; oiicli slab, 4 im'lii'.s.

IV A, N(.. tllli. Iloyal Kthii.n.'r:i|'lili'»l Museulii, ll.rli.i. (■,,|loc l.^.l hy A. .l!ir.ili».n.

(ts'iVg'isa - to lay fimndation in belly). Tiiey sing four songs for the
first course, — ha'mats'a songs if the (;hild of theye'wix'ila is to become
ahfi'nmts'a. Aftc" "^bat they are given dried berries (hr''iLg*ani;m
making good on top of salmon). Four more songs are sung for tliis
course. Then the second ye'wixMla says: " I-Yiends, this is the way

' Wrfj-ii x"ins yo'i.'it lax jf'i'if* nrnKnio'kna, a'LKns k-'rs lax na'(|amKnsKl:i lax
(til oil! W'o taiiiu tlicii our I'rieutls, clae wu not hwuUuw strai^ilit

ha'nia'j) lax.

tliiiS t'ooil.

'^Appendix, pajje 70fi. See also page 471.

'Wa, iu"ni':nir>'k"! i.'Kto'wr-st'a g-a'x'asas nau'alakua. T'r'i.alasa

Wii, fiiv'iids! how iiiro I am Iio caiiin to iiio iiaiialaK. Itrv Hitliiniii -.nakt'il in ».i|ri'

(lasiii nruKiMnkuii'l; nrixuaLaauir.Eusii'i i.a'wnns ai.r'kilaxii.
fur t'l'it'iiilM; all of IIS ami our tliuso in liaik (woiiiuii).

NAT MUS 05 3.'i

i> •;

m I j:

|V;H

n I

514

REPORT OP NATIONAL MUSEUM, 1895.

we always do; please, friends, pay the small debts which are due me
and refund the amount 1 ^ave for my wife. Tiiat is all.'*'

In this feast he gives a new name to his relative who had been taken
away by the ha'mats'a. On the same day the people, who are divided
according to the so<!ietie8 enumerated above, {jo to <'very house, and
keep on feasting and singing until morning.

During this time the ha'mats'as are in a state of excitement, and
occasionally bite some of the people. On the following morning the

first yr-'wix-ila invites the people to a feast. He sends the iiiaii'mxV'nox
as his messengers, who dress up and go to every house, whore they
call the women first, then the seal society, and finally the que'ipitsa.
After they have gone through tiie whole village, the d'r)'d'oj)a (p. 419)
are sent to go to every house to invite the jjeople again.^ Next the
LaLaLg'u (?) repeat the invitation. When they come back, they say,
"No one took notice of ua." ' Then the ye'wix-ila says " 1 will send the

FiK. 167.
IIEI.T OK HI'Hiri,.

Lfiiglli, S t'lTt.

Uoyal Rthn<>i;ra|ihii';il MiiHtinn, Kerliii.

Koskimo."^ They dress and tie their blankets liigli up so that tliey do
not quite reach to their knees, leaving the riglit arm aiul shoulder tree,
the blanket being thrown over the left shoulder. Tliey blacken their

' Wa nenEmo'k" harq'a'maaxs Sor'k*' iilfisf'. Lfixdaftx kiiis nriiEnio'k"

Friends, that is the way we always do, Hpcakin;; Voii Irii'iidH

waax'aiLasEn g'a'g'inn'oL Lawuii ts'a'ts'oniayopii (la kii (|KiiK'in; hiiiiiuiiii'L,

please pay my small dehts and iii.v what I n-ive fi)r wil'u Hiiiall

^Calling in the door of eai-h house: Etst'staai'.

•''K''r''t8KmKnoX q'a'tHEya.
No one us take notice.

^LiVlax-a Qo'qAskimiiX.

my wife;

that in all.

■:inri'k"

THK KWAKIIITL INDIANS.

515

faces, take tlu'ir staff's ((|u»''spV'q) and call in a loiul voice, striking the
walls of tho houses with their stalls, "The Koskinio want to eat."'
They walk throii;;h the villap', driving the people before them with
their stallV,, until they reat-h the house of the ye'wixMla.

As soon as all the quc'ijutsa have assembled there, the master of
ceremonies rises and asks it they are all in the house.*' lie sends one
man out to s«'»', saying "(lo ami see."' The m«'ssen<;«'rs return and

Ki«. ItW.

KNIFE OK IIAWl'NAI.AI., IIEI-UKSBNTINlt THK Sl'SH'l,.

l.i'UKlli. ''> l««t, 3 iiicht^H: wliit4), r<'<1.

IV A, No. ■'"4, Kiiy.il KthnovrHphical Muiufuiii, IWrliri. rnllMt.".! l.y A. .IwaImu*!).

some will say, ''They are not all here," referring to the absence of the seal
society, while others will say, "Don't let them come, else we shall be
troubled."" The i>eople reply, " Lock the door against them,'"' and they
send the chief of the Koskimo, the Qoe'same (chief (iue'(|utsa), to shut
the door. After he has done so he returns, and the peojtle say. "Are
you not afraid of the ha'mats'ast" He says, "No, why should I be

Fit;. 169.

KNIKK <<V llAWi'NALAI.. HBPKKWENTINM TUB Wi'RIU!,.

I.fii(j;tli, 'J4J liiflicH.

IV A, Ni>. Ml". H.iy il Kllin<vr:i|ihl<al MiiKriini, Hfrliii. <'..lle.i<.,l hy A. Jai'iiluvn.

Jifraid of theni?'"' Hut as soon as he has said this, all the hiVinais ;!-;
are heard on the ro<)f of tiie house, and the people cry, " Let us go om .

'Sfi i,'E'iili-ii g'lViiom i,iiH;;'ii (/r»'(|i'mkiiiiiixiiik".
All, Hiitiiitt'il will lie tlii'xi' KoBkiniu here.

•Laxdiioxiiiiiaim wilm-L f
Are wo in limisef

^Ha'jj'a <!(">' X'uit.

■•Qoa'i. ts;i sji;*;Vxa, a'r.Kii.s fi'r-'ti'arMjalala.

^Lanek-o xi.r'lajfacif''.

"AisaH k'i'i.ida Ha mr-'einqoat ? K'«'''8Kii ; or: iiifrtsEiilr'ii.a ffii.K.lai/Ksf

Are , villi not afniiil of Nvalnf Nut I, or, Why hIiuuIiI I itfruiil nl' them (
'Wai'fj'a x'lns haiKiau'idsa,
, Let 118 no out.

•TO

;:i:

ihii

ill

} i

nil

510

REPORT OF NATIONAL MUBEUM, 18ftn

Kig. 17(t.

MASK OF XOA'EXOE.

From ;i nkctf-h iiuiiit* :it tilt- Wurlil'B
<'<>luillM:Ul Kzposilioti,

They rush to the door, but as soon as it 0])eiiH tlie bears and fool
dancers (!ome in and prevent them from leaviuj; the house. Tlio people
ask each other where these people came from,' or, "You Uj^ly thing,

where did you come from?"^ and try to hit their
noses with sticks. The bears wear liead rin^s of
red and white cedar bark. Their faces are painted
black, showing an encn-mous mouth set with teetli
and stietching from ear to ear. They have bear's
claws on their liands. The
fool dancers have their faces
blackened all over. They wear
red cedar bark. Their cloth-
ing is ragged and torn.

Now the people say, ''Let
us drive them out!"' As
soon as they try to do so, the
ha'mats'as jump down from the roof and drivi th»^
people before them. The bears and fool dancers
get excited at the same time, and finally drive the
people out of tlie house and down to the beach.
The ha'mats'as, bears, and fool dancers pursue
them. At last they drive them into the sea and
kee])them standing in the water until they promise
them the best food they have in tliir house. Then
the seal society retniii to the lo'bKk " or the house of the first ye'wix*-
ila, while the que'qutsa enter the house of the second yc'wix-ila.

Here the men take their seats according
to the societies to which they belong.
When they are giving a feast here, they
send four dishes of each course to the
ha'nnits'a. This is called making the
hil'mats'a eat first.' Tlie food is carried
to the ha'mats'a by four messengers, who
are what is called qoc'tsf-'sta ; that means
people who were seals, and try to become
(iur''(iutsa. They alone are allowed to
enter the lo'bEk ".
The i)eople are not allowed to eat until
these messengers come back and report that the ha'mats'as have eaten.
If anybody desires to give a feast, he ann<mnces this by calling upon
one of his children to dance a winter dance, and says, ''Ccmie, my

Fi^

171.

MASK OP XOA'KXOE.

Ufi

4I1I, 1

'JJ ifir

ICH.

V A

N...

i-.'.i. It.

Mil Kill

I'vr.T

.hlrill

Sflllll,

IV-Iln

fnllf.

l.'il 1

y A.

.la<

..1».„,

Fig. 172.

BATTLK OK XOA'KXOK.

IV A, Sm. 1«:1^, !{..v:iI |.:illll..LT:ll.lii.:il Mil
liii. Culli-i I.-.1 l.v A. .Iiirc.l)».-n.

'MainoXtsoX?
•Wi'tsKs tsor, tsas.
•'\Viiij;'''i x'iiiH k'fi yn\viils<'>(|.

I.ct 118 (ll'ivr lllrin out.

^CMlci'asrimaB laxa ha'iiiats'u.

THE KWAKIUTL INDIANS.

517

(ling

Ollg.

they
the
the
ried
wlio
K'iins
•ome
to

children; come to the Jlie, that you may lielp the people swaUow their
food by your dancing/"

li in any ofthes*' speeclies a man shouhl use a ba'xus (profane) name
of a person, all the people cry out at once, and he must «it down, ilo
may even be punished by
the fool dancers. •fpseKS^"""**^

The promised feast is
given in the evening.
The host sends the
maa'mxV'nox to call the
people to come to his
house on the tbllowing
morning. They rise early
and go "n a body from
house to house calling
everybody until all the
people are assembled in
the house of the second Fig. 173.

ye'wiX'ila. The host CBHAKUAUK blanket (IFHArAI.IKAI- a K.SIKIWINo HAIAt.lK-AI'AK

sends the same four mes- ■^^" '"" '^"•'■'" ""^■•'^^- '•'^'^''■^" '^ "^■'-

. , ,. -. , Cil. N... HM-;, r. S, N. M. (•..Il,.,l,-,n.v K. Il,.a«.

sengers with lour dishes

of each course to the seal society or tsTi'ts'aqamtsEu (i. e., the ts'f''ts*ae(|a
people), and the people ask him to send them (juickly tliiit all may get
their food.'' The host sends four of the Koskimo Avitli the food.

The ha'mats'as will keep these
messengers wiiiting for hoiiis to
tease the jjcople. Then four more
Koskimo are sent to see what the
first tour are doing, iiiid finally
they all come back i. nd report that
the seal society kept them, pre-
tending that they had stolen part
of the food which they were sent
to bring them. Tin; peoi»lein(|ulre
if their master (g'l'g'i), meaning
the ha'mats'a, has eaten the food
which Wiis sent to him. When
they hear that he has eaten, they
begin to eat also. After the first
course they sing four more songs,
and send four dishes (»f the second
riiey are not allowed to begin their

Fi^. 174.

KlUSr HKAI) KINO (IK II AT Al.lKAfAK.

The ciOhspiiMis mi l(i|i nl' llir rini; iim wmii iil lln
sides of the lioad, ami ri'prest'iit Ihc heads id' tin
.si'siiiL.

(•:il. \... K:.4.«, |-. S. v. M. (•(.Il...'e.-.l l.y y. Il..;l«.

(Mairse to the ts'a'ts'acpimtsKii.

' <Vi' liijf'.'i xoiiMiv," ([r'taj;;'!! ((io;Vyti(iiilaj;"'liM) i,';ist:ilii.ii\ (|ii m \ i xoa iiiimih'-
Ciiini', child; cuniu (l<iiu'yuc|uluK'ilis;, iMiiiut to lire uut.side t'lir to iluuc*;, hwuI-

ita-iis sfix ff-itis iir'iiKuio'kiiii.
luwiii;r fur iiiir fricuds.

■ Yix'a k'asl:i tsux i|axt;'aiMi\ j)(>si|"ck"
(jiliik, for «<! hiinyrv Inif.

!* ■

I f

t I

> i

518

REPORT OP NATIONAL MUSEUM, 1895.

meal until they have learned that the h<VinatH'iiH have eaten. For the
whole (lancing season this rule must be adhered to.

During all this time the father-in-law of the llrst yr''wix'ila has been
gathering all his property, principally food, blankets, boxes, dishes,
spoons, kettles, bracelets, coppers, and box lids, in order to rotund
((|aute'x-a) to his son in-law the amount promised at the marriage of
his daughter (see p. 4lil).

When he assembles his clan to announce his plans, the members of
the seal society must not come. This is the only time when tlie clans
are recogni7A>d du; mg the winter season. He informs tlie people what
amouiit of property he is going to give to his son-in-law, what names he
is going to have, and how many songs he has had made for liim. The

son-inlaw assembles his clan
in the dancing house (lobEk"),
and letH them paint their
faces with charcoal. Mean-
while the canoe of g-i'sExstjlla
is built, as described on p.
422, All the speakers' statfs
which are carried at tlu^ fes-
tival are ornamented with red
cedar bark. Thedaiuies that
are sung all belong to the
winter dance, only lia'niats'a
songs are not used. When
the daughter of the father-in-
law dances, she is also dressed
in cedar bark ornaments.
The description of the cere-
monial will be found at the
place referred to above (p.

Fig. 175. 421).

FIRST NBCK KINO OF IIAI'ALIK-ADAE. AftCr tllC WllOlc amOUUt Of

, The four crosspieces indicate tlio powers 1)1' flm Bhamaii. JU'OpCrty has been turned

lal.N,.. 17M81I, II. S.N. M. Collected l.yK. Boa.. ,)Ver tO tllC SOM-ln-laW, tliC

father-in-law calls the master
of ceremonies and, pointing to the box containing the winter dance
implements — masks, whistles, and ornaments of red cedar bark — he
says, "Come, I am afraid of this box here; you are the only one who is
not afrsiid of it, because you went thnuigh the whole ccremonij's of the
winter dances.' To this the master of ceremonies, who carries a >niall
cane, replies, "Let me go there. Yes, y<mr word is good, friends.

' Qt'-'lag'a LE'iu'wala, g'iLE'lEu Li'm g'adii gMldasrk' (jaxs uK.mo'Xiiiaiiiiort naia-
Come LE'iii'wiila, t iim afriiiil of tliio liox forvim ulcino you not

qaii" qa xh Ifixsar-x liVxoa i,'ri'(ia(|iiix'.
afraid of it for yuu weut tliruugli it in the red codar biirk liure.

liot

THK KWAKIUTL INDIANS.

519

It is |if(M><l that you say I am the liifjhi'st amoiij,' ynu." ' With this he
lifts tlie \h}\. Widen it under his bluiiliet, and l)(>);ins to sinji; his Hecret
song, as follows: ^

() frinml, < > friend, < > HU|niriiiitiiral friiMnl.

Then he ealls tlu' son in-law, saying, "Stand up; it may be that this
box is intended for you." ' The young :nan rises and replies, '• Ilohl it
awhile until I <lress up."' Then he goes to the house, and after a few
minutes returns without blanket, havii.g his face blackene<l. lie pre-
sents himself to the master of cerenionies: '' Here I am, friend;"^ who
asks him once more to be reatly: ''Go on, get ready, son-in-law.""
Then he gives liiin the winter names whieh belong to the contents of the
boxes, lie receives both the nie'emtioat name and also the (iue'<|Utsa
nanu'. lie asks him to step near." The young man turns to the left
ami walks slowlj* down to the beach where the master of ceremonies is
8tan<ling. The latter takes his neck ring off and, holding it, sings his

secret »oug:

1. My mind is not strong enough (to lift it).

2. My mind is afraid of it.

3. I have seen the winter cereniunial."

Then he turns around and gives the young men the neck ring to
which the arm rings and leg rings aie tied. He turns again and takes
oil" his head ring. The young man's wife, who stands next to the master
of (ceremonies, gives her dancing apron to the latter, who turns oncie
and puts it onto her husband. Last of all, he gives him the box.
Then tiie master of ceremonies sa;^ < "hop op" four times. (This is
the sound of llai'alik*auaf'). The master of ceremonies continues:''

"Wait a while, sonin-law, you have no name for your k-i'uiialai.aia,

but I have seen what carried away our son. Her name is ."

With this he secretly puts a whistle into the hand of the son-in-law.
The lattei- turns to the right and calls "h! h!" (deep from the throat).

'() liii, liix-iu liui, (|il'i.a8 aix'nirs waLdKnifm ur-nEino'li ", wa wiiiiiniiiii xKii
O lot nm jto then* it in trim ijoihI your word frieuda jjiiod llial ycm |ir»'lfiid

to pluof iii« l:it!li<'itt
bEKiiiViiEnir"'naO, l.n' lax-in lai|.
u mail liki' me. I will ^o tliero,

- Appendix, pufjo 718.

■'Lu'xoala nKfiu'mp, (pi so'i.ax laiaii laxs f^Mda j^'i'lfaH.
Stuiid up Kon-iii'law iiiiiy lii* for you filing tii tlilB box.

■•Drii.a lit g"a(|, ipm \0 ifoiVlax-'it.

Hold it iiwliile, lbriuctoj;o drca« iij).
"(i'iVxmen, ipist.
'' Wr'g'a ijoalsax nEgii'iup.
'Qt'-iajt-a nKgu'mp.
" See I>age 500.

''i,a xoai.a'lafraaina'M iii',;;(i inp, k-'eo'tsoEm k'1n'(ialaLElo8 ija xg'in

Stand thcrn a while son in-law, yciu liave no (namo) for your kyinqalal.Klu I'or I have

l.rnn'x- do'x'oai.Ela'x axT-'idr- xkus xonu'kiia. (Fir- iliirixstr- g-ilis i.ai.is lax

Ml III wliat carried our child away. (Uiglil uiakur of

UaxliakiniluiiiiXHi war.)

HaxliakualanuXHi'wau.)

i;,l

-='»

r.2o

REPORT Ol" NATIONAL MWSKUM, Ix't...

f I

KiK. 170.

SKCIlNIi IIKAK IIINU "K IIAI AI.IK'.M'AH.
Woni at llir l)();iniiinji nl tin Imirlli day alter llii-
ri'lni'ii (if Mil' iiii\ ill-. Tlii> rriiHR|iii'CrH iudiratc

tbu IHIWITH III' tllO Hllillllllll.

Cut. N.i. I7MII11, I', s. N. M. I ..:i,,l,,l l,y y. {(..UK.

He turns Jiiouml lo tlio left, stooping down, and WiilUs in zijrza;; way up

lotlie lioiisc. VN'Im'ii li«'ii|i|ii'oa<dius
tin* lioiiHc. Im' erics '-liiipl hap!"
and all tiic people nl'liisr Ian i^atluM'
\hv properly wliitli lia> Iteen uiven
him and t'ollow liini. As soon as
he cries "liap liap." his son (the
g'l'yakila), who is in the woods, is
heard toreply with I he same soand.
Now, I'onr men <»!' the ye wi\'il;i"s
family go down to the sipiare, ear-
ryingan ax, and sjilit the l»ox nnvr
forming oiKt corner of tlie sipiare.
This is called ••sinUiii;; the lanoe"
(tso'knnsa). ami nu'an.s tlial the
son in law must distriiiutc among
the tribe everything he lias le-
eeived from his fatlierin law.
When the people reach the house, the son-in-law gives them stane

food and gives notice that in four days

he intends to try to bring his son back

from the woods.' The in-xt three days

are spent in feasting and dancing, in

the evening of the thir«l day the young

man calls all the peo|)Ie to go into tin-
woods in order to make eight new songs

for the ha'mats'a and two for the k-i'n-

quUiLala, the servant of the ha'nnits'a.

The singing masterand his assistants go

intothewoodsearlyin the morning, while

the nuia'mx"cm»x go in tin- evening.

The old chiefs go last, and sit by them-
selves. They give orders to the (pu"''-

(pitsa, telling them what they Inive to

do during the festival when the ha'-

mats'a is (expected to conu^ back.

Whih' learning the songs the i)eople

sit promiscuously, not arranged ac

cording to the societies to which they

belong. Tln»se who have good voices sit

near the singing master. They always

select a c«n'tain clearing in the thicket

for this i)urpose ( Plate V.i). No women

are allowed there. Theha'mats'aandthe

k'i'mpihiLala who are in the woods listen

IMK. 177.

rillHIl IlKMl UINC) UK IIAl AI.IK AIAK.

rill' ridsspii'ifs iiidii ale llir |Hi"ir»iir llir

sliainnn.

.1. No. lIMl'l, f. S. .N. M. C.

Ufti-il l.v K. I;.')i8.

' La iiiEiiH ixn nx-'ilKi,

Wi' «ill li-v

k'ik'i huilai..
Ill liriiiK him liark.

R«pott of U S Natinra, Mu»«uti 1895 - B",i»

Plate 43.

AK.

.1' 111!'

IX
4

-I
<
Z

2
uJ

O J=

UJ .'-

uJ *^

UJ
(T
O
uJ

' 'I

f^i

>\h

I n

THE KWAKIUTL INDIANS.

521

UTJseeii to the songs, Jis they must dance to them when they first Jii>peiir
in the house. The people sit arraiifyed in a square. At some disiance
from each (!orner a fool dancuu- is phieed, to watch that no uninitiated
person comes near. If, nevertlieless, one of these should see what is
jioinj; on he is captured by the fool dancer, taken into the square, and
he is initiated.

After all have learned the new sonjjs, they scatter and go liomc siiifjly
in order not to attract the attention of tlir other people. Kach family
takes supper alone, then they get ready for the dance. When it j;;ets
dark, the ye'wix'ila sends four messengers to invite the people to the
dance. He gives each of these
a button blanket, a head ring
and a neck ring of red cedar
bark, and eagle down to strew
on their heads. They walk out
of the house to one end of the
village and go into the door of
the last house, in order to invite
the i)e()ple. Each of them has
a set speech. The first says,
"Let us try shamans!" The
second, ''We shall try in vain
to bring back what makes us
remember our friends!" The
third, "Bathe, (J-V-pLalai!
Bathe, Yacioisai'I" calling the
names of dancers. The fourth,
"Kise, friends!" also naming
the dancers,'

In inviting the peoi)le, they
begin with the women and men
tion the name of everybody
living in the particular ho ,se,
continuing with the names ol"
theha'mats'aandcalling linally
the names of the quc'cpitsii. After the messengers have gone through
the whole village, they return to tlie house of the yc'wix'ilii saying:
"We have been outside to the end of ihe village."^

Kij;. 17H.

FIRST lIKAIl IIINii UK El M AMK ArAK.

Niniki>li.

The two lateral <'it)H8|iU'rt'S I'rprcHt'iit tli<> lioails of tlin

si'.siiii,. mid tin- tVont iiiisH|iii'<(' tluMlcnIli liriniicr

'•il. N". 175.M1. 1. S. N. \1. (■,.|l,v|..l l.v !■■. IKuis.

'The firxttiiiiii suys: La iiikiis liiiiiax"ali''i.iu priiaxalui'.

W'r « ill irv Bliaiiiaim.

The Mt'coiid says: La iiikiih \viii/ah"'i,ai' iirMiKiU'ikoai k'iU'i hiala xEiis

Wo will try I'lif uiitliiiitr IVIi'IkU tu liring liaiU imr

()'alai.idaai'.
wliat makes u» reinetiilier.
The thiril says: Lit ains xoset'et-ai (Jy<'])i.aliii. Laiuus xosr-t'rMii' 'N'afioiHai'.

lieady yon liallie ( woniaiiM name). Keady tiatlie (Ua'matN'anaiiie).

The fourth HayH: Laaiim j.iix'oei.ai' ((astai NiiXilaiiai'.
Iteaily yuii riso i'rieud Oiiu man oatur.

''LaiuEuoX la'pulsa.

^'W

^ i

t' n

622

REPORT OF NATIONAL MUSEUM, 1895.

Then the ye'wix-ila asks four other people to m-t as his messengers.
Agiiin he gives each a button hhinket, a head ring and neck ring of red
cedar bark, and eagle down for the head. They go to all the houses and
invite the p«!ople to come at once. They go to each house and say,
"Walk back."'

As soon iis tlie i)eople begin to enter the house, the ye'wix'ila beats
time on a board, in quick measures, concluding with a sharp rap and

the call, "hai, hai."

The Koskimo are the first to enter. Each
man carries as many hemlock wreaths as
he has killed enemies during war expedi-
tions. They also carry bows and arrows.
Then they step up to the middle of the
house and throw one wreath after the other
into the fire, calling the name of the enemy
whom it represents. As soon as a wreath
is thrown into the fire they call "ye," and
all repeat this cry. At the same time they
shoot arrows into the fire. This ceremony
is called yi'lxoa, which means placing the
head of an enemy on a pole. The fire is
called XusE'la, which meansfighting place.
The whole ceremony is called arXts'aliL
wa'lastEin (carrying blood into the house
and giving away much property) or k''ri'-
g-'cuLaxstfi'la (sharp edge of knife). At
present the wreaths represent the number
of coppers which a man has given away.
They have taken the place of heads, be
cause, ac(!or(ling to the usages of the
Kwakiutl, a man who has given away a
coi)])er by doing so becomes a victor over
his rival. They also throw paddles into
the fire, the meaning of which is that
they send a canoe to call their rivals to a
festival, in which tliey are going to show their greatness.

After the Koskimo have entered, the niaa'mxV'Uux come in. I'ieces
of board representing dorsal fins are attached to their backs. They
carry wreaths of hemlock branches in their hands. Tiieir arms are
stretched back and they make the motions of swimming, blowing from
time to time like whales. They drop their wreaths in the rear of the
house, go out again, take their fins olf, and reenter. Then the people
beat time, and tlie maa'mx'cnux, holding their blankets stretiHied out
backward, enter. They take up their wn^aths, and call the name of the
co])])er or other proi)erty that they are going to give away. Then they

Fit;. 17!».

SECOND IIKAII lilMl (iK II AI'AMK' AHAK.

Nimkisli.
ThB «'riiH»i)ii('CM reini'sciil the |io\ver»

of tlll^ Hliainaii.
r»i. N.I. it;,:.!-.', r. s. n. m. r,.ii,.,i,.,i u y. ii,„i«.

'QiTtsoHtiii'.

THE KWAKIUTL INDIANS.

523

k-'ii'-

tbrow the wreiitliH into t!ie fire. This means that they are going to rival
the other tribes in the amount of property tliat they will give away.

The wives of the Koskimo, the qau'tjotsaxsEm ( ? ), are the next to enter.
Each of them carries a inruiber of sticks, which rei)resent the amount
of property which they are going to give to their hnsbau«ls. Each
says what amount of proi)erty these sticks represent. They are fol-
lowed by the (jfi'iiao and k-r-'k-exalacia, the wives of the maa'mx'enox.
They also <!arry sticks and state how much property they are going to
give away.

Last of all the mEse'ij, or Sea-egg, enters. Sharp sticks about .} feet
long are fastened to his clothing. Two men accompany him. When
he comes to the rear of the house, all the sticks are pulled out from his
clothing, and at the same time the
names of all thecoi)pers which were
given away during the past year
are cnlled. Everyone Avho has given
away blankets has one stick con
tributed to the ornaments of this
peculiar dancer. The sticks are then
thrown into the fire, while all sing
out, "yc!"

The maa'mx'enox and dV)'d'oi)a
then arrange themselves behind the
fire, facing the rear of the house.
The singing master stands behind
them, facing the door and looking at
the singers. The Koskimo and he'-
m«''lk siton each side of the house, the
women in the rear row. (See p. 43(5.)

Finally the seal society etiter in
the same manner as described abov«!
p. nOG).

While they are going to their seats
the singers slip out singly througii
the secret door. Then suddenly tliey all reenter the house witii great
n(»i8e, and the peojjle say: "The great maa'nix'cnox have become
excited."' They go around the lire slowly, holding their blankets
spread out. Sometimes they are led by one of the me'em(|oat. Then
t^'iiey ])retend to pursue the latter.- If the nuMnber of the seal society
siiould happen lo be a foul dancer, they endeavor to hit his nose, and
as soon as tiicy succeed in doing so lu^ gets excited and stabs the
peo'de. During all this time the singing master remains in his place.

I'ij;. 180.

NECK Itl.NU 1 K IIAI Al.lK AlJAi .

Xilllkisll.

Tim tliroH criisspines ir)irt'Hiiit tlii^ runtral iind

tenninal liettiU of thi< Hi'Hiui,.

lal. No. 1T,'..M4, t'.S.N. M. r„ll.-,tu.l l.y K. Il..as.

' KiiO'cioi, lii R"a iiiaa'nix'r'imxtsf''!

Wild llicsc, tlmniiMl niiia'inx'rniix.

-Tlioy net iii'cordiiit; ti) tlii'ir iiuiuuh, Tlio niua'inx'r'Ui'ix are killer whalft), while
the nir'T'iiKioat aro seals, w lio nri- tlie pri'v of tlie former.

524

REPORT OF NATIONAL MUSEUM, 1895,

{■if

After the singers have rearranged themselves in the rear of the (ire,
two of their number ari^ sent to the door. Kacli has a rattle. They
are the heralds who announce the dances which are to be performed
that night in order to bring about the return of tlie novice. When
the singers and the mendxMsof the seal society are in their i»laces, the
jjcople slip out singly and returt' to perform their dances. On this
evening they do not show the highest dances which they possess, but
those which they owned when they were children. On the whole the
lower grades of dances come in first, the higher ones later on, but there
is no strict order. As soon as one of them ai)proaches the house, the
heralds shake their rattles, and upon this sigiuil the singers begin to
beat the boards rai)idly, and continue to do S(Kluring the dance, at the
end of which they sing one song of the dancer. The character of these

dances was described in the pre(!cdiag
chapter.

When about one-half of all the dances
have been shown, and particularly after
a dance that has been well performed, two
messengers (iio'Lafi'is, listeners) are sent
out by the speaker of the master of cere-
monies to listen if no sign of the ha 'mats'a's
return can be heard. They go out, listen,
and come back saying that they have not
heard anything.

While the peoi)le are waiting for the
dan(!ers to come in, railleries are going
on. The speakei- of the yc'wix-ila sends
the heralds: "Go to our friend (the bear
dancer) and see if he has not washed."'
Tlie herald goes out, after turning in the
door. Wiien he comes back, and the next dancer is to be a wonuiii, he
may say: "She will not come; she is lighting with her husband;'' or,
''She will not come; she and her husband are kissing each other."

The dances (!ontinue until early in tlie morning, when the ghost
dancer appears. As soon as the peojjle sing his song, all the old
hii'nuits'as, who have not entered the house so far, get excited, their
whistles are blown by the hc'lig-a, and tliey enter the houses from all
sides — tlirough the roof, through the front door, and through the secret
doors in the rear of the house. They jumj) down on the floor, scpiat,
and, h)oking uj), cry "hap hap!" They jumi) around the lire four times,
looking up and crying ''hap!" all the time. Their cries are supposed
to be heard by the novice in the woods, who is hear<l all of a sudden
on the roof of the house, lie runs around four times. Three times
he pushes the boaids of the roof aside, and then he Jumps down. Tiie

v\R.m.

BEAD KIN(i 111- IIAIALIK-AUAK.
I.'a'HIl r'l'.'ix.
I Hi. \... 17-..'.2-.'. I'. S. N. \\. C.li,..!.-,! hv V. 11

' Ha'g-a laxEiis iikiihi kiia (na'nr'). FVsac xti'sit.
Gu to our Irieiiil (liuai). Not ho waHbetl.

THE KWAKIUTL INDIANS.

525

people Hurrouiul him und try to bold liim. He niiis around the tire
four times, but all of ii sudden lie luis disappeared as^aiii, having made
his exit through tiie seeret door in the rear of the
house. Only the hemlock braiielies with which he
was adorned remain in the house. As soon as the
l>eoi)le see that he has disappeared, they say that
somebody has nnule a mistake which angered the
hii'mats'a and caused liim to leave the house again.

Not always is the ha'mats'a indmied to return in
the manner described here. Sometimes tlai xoa'cxoc
dances and the eartlniuake that is thus produced
brings him back, or the dance of the t'o'X'uit may
bring him back.

In some instances a particular otliccr, the Lelc'i/-
alcuox, nnist try to call the novice. 1 le is consideii'd
the chief of all th«^ quc'qutsa. He wears n rough
head ring and neck ring of red cedar bark which is
twisted four times. His facie is bhickened. He enteis
carrying a baton and stoi)S in front of the fire. If
anyone should laugh, he jjoints at him, and the \)vr-
sou who is thus singled out nnist look downward.
lie goes around the lire singing his secret song, as
follows: '

All, iili, .siiiKTiiiitiiral power!
[)o\verI llool

Ah, ah, ah, .HiiiKiriiatnral

Fig. 182.

M;cK Kl.Vii <II- SHAMAN,
MADI, OK lil.U CliUAH
MARK.

I\ A, N... I":;.1, Il.jal Kllinn
krr;i|>)iii-;Ll Mti.sfiiiii, Iti-rliii
<'ollril..llpv A, .liin.Iwiii.

In the rear of the house he turns once, cries ''hul"

and stoops down to listen. Tlicn he (tontinues his

circuit aiul repeats this airtion in front of the house.

While he is doing so the hiVmats'a appears ou

the roof, in the rear right hand corner of the house,

runs around the roof, and opens a hole on the left hand front corner

and looks down into the house. From here he rushes to the n ar left

corner of the house. TIumi he runs to
the rear right corner, and to the front
right corner, pushes the boards aside,
and looks down into the house. Then
the peoi)le take a number of blankets,
spread tlu'm out tight, and hold them
under the place where the ha'mats'a is
looking down. Finally he Jumi)s down
into tlie blankets in the front right cor-
ner of the house. They try to ludd him,

and slowly go around the lire trying to lay their hands n\nm him, but

he disappears again. Only his heudoek branches are left in the hands

of the people.

Fifj. 18;).

llEAIi HI.M) OV W.V'TANEM.

IV A, N>i. tl''72, U'lviil KtlllHijjnilttilc.-il MuHtiirn, ISfrlin.
Ci.llmtiil l.v K. I^.iis.

Appendix, i>agc l'2i.

526

RKPOKT OF NATIONAL Ml'SEUM, isar..

•»/

iif

%. .0

■ m

) \

Tlien the LElr''L'iilr'ii(ix nays tliat the laujfliiii}; of tiie person whom
he pointed <»ut in the be^'innin};' was the cansc of tlu^ (li,sapi)earanee
of the liiVniats'ji. The lanj^her nnist call lii.s danyhter to dance,
and lie must take a staff (the feast pole (ja'sopT'ci) in his hands and
promise to yive a feast after her dance.

If any other mistake should have been
made, the J^Klc'i/alcnox points it out in a
similar way. When, for instance, a wonnm
has bi'oujiht her uninitiated children into
the house, he will say on entering, '• I smell
someone who is profane;"' and the peoi)le
will reply, ''Injportant is your word."'
Then be asks for red cedar bark, which
is given to him. lie makes a neck ring
and a head ring (figs. ISO, 1S7, pp. 527,
r>L*8). He asks one man to beat time.
Then he sings his secret song, and sud-
denly the voi(!es of birds (whistles) are
heard on top of the house, lie holds the
red cedar bark in front of his face, push-
ing it forward with every step and crying,
"o, o, op, op." Then he puts the cedar
bark on the ch ild's head. The birds' voices
suddenly disappear, and are heard on the
roof of the house of the child's father.
Then that child must disappear, it being
supi)osed that he has been taken away by
these si>irits.

After the novi(!e has <lis<vppeare«l again,
the chief's speaker asks all the people to
make themselves ready to expect the nov-
ice on the following morning. All this
time his whistles are heard in the woods.
Then the people go to their houses and
have a sh<»rt rest, but after about an hour
or two the yc'wix-ila calls them to his
house and asks them to try to catch the
new ha'mats'a. He says: "Take care! we want to save our great
friend." ' Then the master of ceremonies requests the seal society to
assemble, and the (|ue'<pitsa to follow them. He says, " ( rather seals I " '

Fih'. 184.

IIKAD UIN(t UK HIE .'IIIEF OK THK KII.I.BK
WII.VLB tOCIETY.

l\' A, N... 1^'.*4, U.iyiil Klhii.>(,'raphiral MllMiiiii, H<T-
liii. rullvctetl by A. JacobReti.

' '■ jinin; baxusp'ala, niiiell of the profane.

' -^ V litxaox wa'LdKiiian'Os, MO'i.Kletr'.

Iiiiportiuit your word, HO'Llilote.

^Laains ya'L'oXnr'tdExdaftxi.oL nriiKinO'k ciauHo' wii'wnlt8K\viix''it xEns
Vou, tako euro you, Irifiitls, we waul to suvy uur

nEino'xtsf'.
great I'riend.

^LOxBKiiiiii.ait nil. is nit>'unii|uat.
In buuuli you aoala.

•

THE KWAKIUTL INDIANS.

527

Tlie k'i'nqalai ala lead the way, each siiifjiii}; her secret song. All the
people follow tliein toward the beach. The first k-i'iupilaLala sings : '

Yiya liiiiii yiyaliii. I am tlit^ real taiinT (if ISaxliakiialanuXsi \vai\

Yiva Iiain yiyaba. I pull the rcil ccdnr bark froiii HaxbaknalaniiXsi war's back.

Tlieii the second one sings:'

It is my power to pacify yon, wbeii yon are in a state of ecstasy. •'

They go westward, and as soon as they come to the place called
Naii'alak'nas (place of supei-natnrnl i»ower), about one-eighth of a mile
w<'st of the village, four sons or
relatives of the yc'wix'ila are sent
out to gather hemlock branches.
During this time the singers sing
the new songs which were made
on the preceding day in the woods,
in order to enable the other jyeoplc
to learn these songs. Xow, the
boys return, bringing the hendock
branches, which are used for mak-
ing head and neck rings for the
people. All the <|uc'(|utsii form ii
row and take each others' hands.
They sing the new songs and go
forward. The old lifi'mats'as and
the other members of the seal society go before them. Then all of a
sudden the new hfi'mats'a appears, and is surrouiuled by the people,
but he disappears again. Jt is not the novice himself who appears at
this time, but some other man who looks like him, and who while being
surrounded by the "seals" takes off his hendock dress and dresses in

red cedar bark like the other seals,
so that a])parently the ha'mats'a has
disapi)eared again, leaving only his
hemlock dress. Suddenly the novice
is seen again in front of the village.
Everybody runs to take him, but he
disappears again in the same man-
ner as before. After a short time he
is seen again at I^^au'alak'uas. He
is surrounded, but disappears athird
time. Then all the people form a
row, take each others' hands, and each begins to sing his own secret
song. Thus they approach the village, where the ha'mats'a is seen
again. One man strips off his clothing and goes in front of the people.
He is called the bait of the tribe (tc'lKm). As soiui as the ha'mats'a
sees him he rushes up to him. seizes his arm, and bites it. Then the

Fij;. 185.

HEAD ItlNIl (IK c/l-f;'(;UTSA.

KoHkinid.

I'M. N.>. n;.i'2il, V. S. N. M. ('..ll..,!..! liy !•■. i!..iui.

Fig. 186.

HKAI1 RINO I IK ONK WHO IS ADMITTEIl TO THE

WINTEll CKllEMoNIAr, FOR 'I IIK FIIIST TIME.

Cat. N". IT.-.Wl, U. S. N. M. Cilleit.^.! liv K. lloa».

' Appendix, page 721. -Tbis is tbo secret soug of all tbo lic'lig'a.

II mI^

,H.i|.

Mil

h:'

I !'

,11

^7 '^ . T"

iii

528

UKl'ORT OF NATIONAL MUSEIM, 1895.

peoitle ciitcli him and Icinl liiin towanl the lioiise, Hiiij^liiff \\w. new
8oii<;h. (Phitc \\.) Thi' lH''li<,'-ii sinj;' their sj'cret sonffs, luid th(^ unini-
tiated cry "hoi'j)." I5y this means tiiey attempt to tanu; tiu^ Iia'mats'a.
The ])e()plo h'ad him to the house of the ye'wix'ila, who, on their
a|)]>r<ta('h, stejjs out of the liouse witii his whole family, dresse«l in red
eedar hark ornaments and Imtton blankets. Their faces are marked
with black spots. Their heads are covered with down, 'i'hey (bmce in
front of tiie house, a(!eonipanying the lU'W songs. Some of the yr-'wi
X'ila's relatives {^o down to the i»eoi)le, who lead the Iia'mats'a, and
hold boards in tlieir hands ibr th«^ ])eople to beat tinu' on. Then the
latter beji'i II to sinjjf as follows: ''"NVoel you are niakiiiy your parents
poor, nanalak !" ' Then they walk into the house. Alter they have all
entered, the new k-i'iKiahiLala who returned with tlie Iia'mats'a from

th(! woods, and who, duriiifif the
(ceremony, is entirely naked, be-
gins to sin}4' her new sony. vShe
enters the house jioiiijj- backward,
facing the hiVmats'a, whom she
desires to lead into tiie house.
The Iia'mats'a, however, is appar-
ently uinvilling to enter, and stays
lor iil)out half an hour in the door,
where he turns tour times, the he'
lig"a surrounding' him all the
time. During tliis time the peo-
l)le raise the lia'nisp'c(| and the
iiiiTwir . As soon as it is com-
pleted, the Iia'mats'a leaves the
door, goes to the right until he
comes to the rear of the house,
and climbs the lui'msp'r-q. Wa
ascends the roof of the house,
runs around once, and returns,
descending the lia'msp'ef], or he
Jumps down from the door of the
nn'i'wiL. As soon as he jumps down he rushes to one nuin and bites
his arm. lie goes around the tire once, holding him in this way.
Then he climbs the ha'nisp'e(( again, runs around the roof, and after
he comes down again bites another man. This is re])eated four times.
The people during this time sing the new songs, and the Iia'mats'a
dances around the tire, but not i)ro[)erly, as he is sup|>osed to be still
out of his senses. After he has danced around the fire the fourth
time, he goes into the niil'wiL. Then all the people take otf the hendock
branches and throw them into the fire. This is called smoking the
wildness of liaxbakualanuXsI'wae out of the Iia'mats'a. Then they
arrange themselves according to the societies to which they belong.
The ye'wix'ila who .stands at the left-hand side of the door says: "I

ImK- 1H7.

NK(.'K lilN'l (iK (INK Will > IS Ali.Mll I I" Kl TIIK WINTKIi

< r.HBMOMAI. I'lllt TllK II. TIMK.

t:il. \... 1T.V."2, 1'. S. \. M. (-..11,.!,-,! l.v r. 11..;,^.

' Wr> Bis wun j^-iL mowr'Los niiii'aliikiiG woo wof-!
Woe you make poor men yim uiiuuluk woo woG.

Report of U S Nationa' Museum, \Sii —Boas.

Plate 44.

;ln', new
(' uniiii-
'niats'a.
m tlu'ir
il ill nnl
luiuked
liincc in
le yr'wi
s'li. and
riien the
Itarcnts
h;ivc all
s"a from
rinj; the
iked, be-
lly. She
ickwaid,
lioin she
e house,
isappar-
md stays
the door,
s, the he'-
all the
■ tlie i)eo-
and the
is coni-
aves the
until he
Mi house,
0(1. He
|e house,
returns,
■q, (u- he
lor of the
nd bites
li.s way.
nd after
ir times,
a'nuits'a
be still
fourth
Ihendock
ji!ig the
(en they
belong.
lays: "I

2
i< -=

HI ~L

I- :

z
or

H
u
q:

ill

■■•U

till

THE KWAKIUTL INDIANS.

r)29

am (II«''ii.tsii(|<>Iis)! Ooine friends anil givo away the braoclotH ami
coppers."' The name by which lie calls himself here >s tlio one which
he assumes at tiiis festival. 'Plien the members of the soi-iety to
which he belongs take the brass bracelets and the copju'rs out of the
box and give them to him. Jle says: "I obtained this i)roperty fnmi
my father-in-law, and I am going to distribute it now according to the
laws of the winter dance."'^

The ye'wixMla turns everything over to the master of ceremonies or
to one of his own relatives, who in their turn distribute the pro|»erty
among the assembly, giving the women first, then tln! ''seals," and
lastly the que'qutsa, each person receiving one stick of bracelets and
one stick of coppers. After the proi)erty has been distributed, the
people go home and take their breakfast in their own houses.

In the evening the ye'wix-ila again recpiests tour messengers to invite
the peoi)le. lie tells them the names of the new ha'mats'a and k*i'n-
qalai.ala, and tells them to call the people to come to his house, in order
to tame the new ha'mats'a and k'i'ufialaLala. Each of these messen-
gers receives one button blanket. They go to the various houses and
say:'

"Shamans! We will pacify this supernatural one. We will soften
(TsE'nuiokMLa)'' by means of our songs. Friends! We will ]>acify this
supernatural one. We will restoi'e to her senses (He'lig-ixsteg-ilisa).*
Let us go into the dancing house before dark !"

After they return to the dancing house, the ye'wix-ila calls four
more messengers, who also receive a button blanket each in payment
for their services. They must go to the end of the village, and begin-
ning at the last house they must say: "We come back to call you.
The lire is going out. We have no fuel. Come quick, shamans!"" The
])eople follow them at once, and all enter the dancing house.

'No'guaiii Hri'iLtsaqolis.
lam "

If'o'ktilr- LKWii i.iVqoxHKiu qas
briU'olxtH iviid coppers that yon givo them away.

Qo'laxdaAx Itig-n iiriiEiiiri'k" ([as ax'r''it(lax'os sa'xa

coino,
iiVx'uitaosas.

frioiulH, lor yoii to n'^''

^La'inEunX iri's'iiii. nouKinokuO' jf-ano'x <j*Ayani".niX la'xKiio'X

Wo will jfive away, I'rieuUs tlii.s what wo not from there wo

our wile
(|ifj":Vtaas.
from wlioiii wifo wa.s ohtaiiietl.

■■"La'iuKns yoi.aLai' pr-paxalai' laxoa Lokoalaxai'. La'iiiKiis tamalqoai.ai'

We will tnme paxahm this .Hiipermttural one. We will make soft Inslile hy

means of soii;;s,

lax TsK'uKiok'ai.ai'. La'iuEus hrlek-jiLai' nr^uEiiiOkoai' lii'xoa i.okoalaxai .

on "soiiiid of Bwallowiii)^." Wo will tame friends at this sii])ernatnral one.

La'inKns iia'niVxa'niaLai' pepaxalai' Ifix IlA'lig'lxstr'jf'ilisai . AiiDKiiits'aEiiii.Kiisai'.

Wo will restore to his paxalas on Tamer of (Ha'mats'a's) We will all ^o in iM'fore

senses mouth. dark.

••Naiue of tlio ha'niat.s'a uovice.
'■'Namti of tlio k'1'iii|alai.ala novice.

sQatsr'sdaai' la'ain k-"ilx'otilr« da iKqoi'r,; k''»7'o8nriX lK(piii,aai'; wii hii'Mag-ilri,
Wo walk hack ^.niinj; out the tire; not wo llrewoml; wii hurry

Lax popaxalai'.
))axalaR.
NAT MUS 95 34

i \

r)3()

HKPOKT OF NATIONAL MUSEUM, 189.-.,

Durinj; the whoU^ day tlio whistles of the hii'mats'ii were heard in the
hoUHC. Then the Hpeaker of the ye'wix'ihi says as (ollows : •• Krieiids,
<lo as I desire! Try to pacify our friend ! I-et all tlie women (hmeel"'
This is a request to th«! women to dane«' with tlie ha'niats'a in oider to
tame liim. The nuisterof eeremonies calls u])on all the ha'mshanitsKs.
the hai'alikMJaL, the t^)'X^lit, and the k-i'mialaLala to dance with the
iia'mats'a. Tln'y bhicken their faces, juit eauhi down on their heads,
and lie^iti to dance. Then the InVmats'a shakes the ha'ms|i'ri| and
«"omes out of the ma'wiL. At ouvv. the peojd*'! hejjin to beat the hoards,
but (h) not sin^. The InVmats'a ptes around the tire once and disap
pears again in the ina'wiL. The master of ceremonies says : '-Some
body must have nnide a nnstake," and calls up the paxa'lalai. — that
means the shaman dancer. He steps forward, calls for a round lattle,
and as soon as the master of ceremonies has given it to him he begins
to sing the song of the paxa'lalaL.- "You took me around tiie world,
BaxbakunlanuXsi'wae." He goes around the fire and then enters the
ma'wiL at the same place where the hfi'mats'a went in. He stays
there for about ten minutes and then reai)pears, saying that the people
have nnule too much noise, •<nd that they did not have enough down on
their heads, and that the I'mats'a had disappeared again for these
reasons. The master of ceremonies calls f(U' four dishes of eagle down.
Then four men con)e out of the right hand front corner of the house
carrying the dishes and saying that they were waiting for the orders
of the master of ceremonies. He sends the four men to feathei- the
hejuls of the people, beginning with the ha'mats'a, continuing with the
other "seals,'' and finishing with the que'(|ut8a. Then the master ot
ceremonies says that the eagle down brought into the Inmse super-
natural power (which is not supposed to be present where there is no
down).

Now the ha'mats'a is seen to leave the ma'wiL again. He Jumps
down, goes around the tire once, and disa|)pears again. Again the
paxa'lalaL is sent to discover if a mistake has been made which
induced the ha'mats'a to leave again. He sings the same song as
before, enters the m? ' ''iL, where he stays for some time. l!t reappears
and says that the ha'mats'a was displeased because the lie'iig-a did
not sing th»ir secret song. Then four hf-'lig-a are sent ciC* the ma'wiL.
The ye/wix'ila gives four button blankets to the master of ceremonies
and requests him to do with them whatever he pleases. The master
of ceremonies gives them to the he'lig-a, who then begin to sing: " Wa

'la aadil' la'ams waxf-'idF-XdaoxL g-AxEii (jAs giinx-'itdaOs

la, frieuds, yon givo my dcsiro me for you try

nEniO'XdaOxutl'x, Nu'xulri.daoxEniLi.s ts'v daciii' yixoa'xda«')XLEx.
fri«n<l our. All you woniuu dauoe.

-Yam Iia main ha mai yr, haninniaai liaiiia.

LaXdicnok" laiHtai si'.laliayuiiH, HaxbakiialaiiiiXsi'wao.

Yon took me around the world. HaxbakuuliinuXNi'wau.

Tliey all have oue song iu commou.

I'lioLa XKI18
grt him our

THE KWAKIUTL INDIANS.

531

i.ii xKim
liiii our

lia wa liii wa lia wa iia wa ha liai ya yi' lie ya ye ya ya \va lia wa lia liai
ya y«' lir> ya yr lia yt' lia, hoi p."

Now tlu'y tMitrr tlit^ iiuiwii,, aii<1 al'tor a short tiiiu' briny- out tlio
ha'niats'a, wlio l»itcstln' arm ol'oiio of IhiMii. As soon as tlu'y approairli
the door of the houso, the ha'mats'a h^ts p) his hold, tuins around,
and bites a setiond one in the same way. They continne tiieir way, and,
when they reach the nia'wii,, the hii'inats'a disa|»pearsone«^ more. The
he'lifj'a ftdlow him. nd soon he reapjiears. bitinjjf the third one. As
soon as they come to ilie door, he lets j;o liis hold aii<l Itites the fourth
one. When they leach the rear of the house aji^ain, the he'lij>-a do not
allow him to reenter the iiia'wii.. The jieople beat time rapidly. Diir-
inji' these ceremonies the hii'inats'a is entirely iiaketl. witii the e\e«-ptiou
of a wreath of hemlock branches which lu' wears around his neck, one
around his head, one around the waist, and bracelets and anklets of the
»am(^ material.

Now tlu^ ]»eophs befrin to sing the new soiifjs which were made f(»r
the ha'mats'a. After the fust sony has been suiiff, he disappears in
the nia'wii,, and immediately tiie mask of (^)«»a(|oaXualanuXsi'\\ae, the
raven, appears. After the mask has disappeared, the ha'mats'a a]»]>ears
ajjaiii, entirely naked. When he has llnished his daiic*', the mask of
llaxbakualanuXsi'wae comes out (see p. 4tt!). The mask disapi)ears in
the ma'wii,. and the ha'mats'a comes out aj-aiii daneinjf slowly. He
wears a crown (»f red cedar bark on his head, a wide neck rinj; of the
same material, anklets, bracelets, a danciu}? apron, and a bear skin.
Then the jieople continue to sing the new songs whi^di were made f^r
him. The master of ceremonies spreads a new mat in the middle of the
rearof tli«' lums*^ in front of the singers. After his dance the ha'mats'a
sits down on this mat. facing tiie rear of the house. Then the k-i'ncpila-
Lala comes out of the ma'wii. singing her new secret song. After slie
has linished. the i)eoi)le sing the new songs which were made for her in
the woods. She dances until the two songs are linished. Then the
master of ceremonies (tails up a man named Ts'e'qanie ((iuf''(iutsa name);
'• Come, friend, try if you vdu reach our friend." ' This is the recjuest to
him to tame the ha'mats'a. Ts'r''(|ame asks for four pieces of nhite
soft cedar bark, which are given to him by the ye'wix'ila.- Ts'e'(iame
takes them, crying "hoip, hoip." That means that he is putting the
secret of the winter dance into the bark. He asks for a pole (about <»
feet long), which is given to him by the ye'wix-ila, or by the brother of
the latter, wiio is l(»oking after the lire. Ts'e'(|amr' ties tlwi tour pieces
of cedar bark to the end of the pole. ICach piece is about 8 feet long.
He tells the people to be ready to beat time when the signal is given.
He asks one of the k'i'nqalaLala to take oft" the clothing of the ha'mats'a.

'Qelag'a a,dO', qas gu'nx-'itanB do'cioai, qas goayO'LasoH ax gMns uEuio'xtsf'k*.

Come, friend, for to try see tlmt you roach our friuuil.

'■'llr'says: Ax'e'ta g-ax k'Ti'tsekoafiiiK'n; iiioxsaK'iiiLr'.
Give wliite cudar barli m<> four pieces only.

11'

532

REPORT OF NATIONAL MUSEUM, 1895.

Tlie IvM'iKiJilai.ala goes aiouiul the fire saying "lioip, hoip, Iioip, hoip,"
and then takes tlie li I'niats'a's clothing and cedar bark ornaments off.
Th(Mi Ts'f''<ianir' gives the signal to the people to begin beating time, and
as soon as th"y begin he puts one end of the cedar bark into the fire. I le
runs around tlio Are until ho comes to the place where the ha'mats'a is
sitting. Here ho swings tho burning bark over the ha'tnatsa's head, and
at the same time tho latter turns around sipiatting and crying "hap,
hap, hap." Ts'e'qame goes around tho fire once more, and keei)ing
his eyo on tho Inl'mats'a until he reaches him the second time he swings
again the burning cedar batk over his head. This is done four times.
This is called nawa'qamfi. Then tho hO'lig-a lift the ha'mats'a, lug him
around the fire, and take him into tho ma'wiL. The master of cere-
monies now calls the yc'wix'ila and asks him to pay Ts'c'qame for his
work. The ye'wix-ila goes into his bedroom and brings out a button
blanket, which he gives to him. Then the yr''wi.\*ila asks the master
of ceremonies or one of his relatives to distribute the rest of the brass
bracelets, coppers, and button blankets among tho peoi)le. l<]ach
person receives one stick of bracelets, one stick of coppers, and one
button blanker.

Now all tho profane must leave the house. The door is closed and
the purification of the ha'mats'a begins. Four men must take part
in this ceremony, — the kur^'ts'cnox or the washer, the qa^nfMiox or
the rubber; tho ts'e'silaenox or the tongsmaker, and tho t'a'mtsc-
nox or tho time beater. Whatever these men ask for incidentally
to the cerenKmy must be given to them, and they retain it as their
personal property. When everything is quiet, the ts'e'silaenox asks
for a pi(;ce of cedar hoard about G feet long, for a wodge, and for a
stone hammer. After this is brought to him. the t'a'mtsenox sits
down in his phute ready to beat time. Then tho ts'O'silar'iiox asks for
a belt. After ho has received it, ho puts it on, goes around the lire
four times, carrying ji rattl'^ in his hand, while tho t'a'mts'r'iiox is beat-
ing time. He does not sing, but says "hoip, hoip." After ho has gone
around the lire four times, he stops, puts his rattle down, and stoops
three times, as though ho was going tt> take up tho hammer and wedge,
but he does not really take it until ho stoops down the fourth time.
Every time ho stoops the t'a'intsrMiox gives a short rap on tho board.
Then the ts'e'silaenox goes around the lire until ho comes to the jdace
where the board is lying on the ground, lie steps up to it, turns once
to tho left, puts his wedge against the board, and pretends to drive it
in with his stone hammer, but ho takes it off again, turns onco more to
the left, and places it a second and third time against tho board.
The fourth tinio ho really, with one hard blow, drives the wedge into the
board and splits it. Then ho asks tho ye'wix-ila for a knife, and aftev
it is given to him he makes a i)air of tongs out of the ceibir board.
Then ho asks for a dean mat and for a piece of soft white cedar bark.
He takes it up with his tongs, goes around tho Are, and gives it to the

1 .'>

THE KWAKIUTL INDIANS.

533

ip, hoip,"
iieiits otf.
time, and
firo. lie
iiiiits'a is
lead, and
ig "hap,

keeinng
JO swings
ur times.
,]iig him
r of cei'o-
10 for his
a button
le master
the brass
i. l*]ach

and one

osed and

take part

nOnox or

t'a'nitsO-

'iden tally

as their

nox asks

nd for a

nox sits

asks for

the lire

'c is beat-

las gone

id stoops

d wedge,

rth time.

e board.

he ])lace

rns once

drive it

more to

board.

nto the

nd aftev

|r board.

r bark.

lit to the

qa'nf'nt*»x. Kvery time these men go around the Are the t'a'mtsf'uox
must beat the boards.

Then the (pi'nrnox takes the mat and spreads it on the tloor at the
left-hand side of the door, and hiys the cedar bark on it. lie begins to
rub the bark and to rut it. When cutting, he draws his knife tliree
times, i)retending to cut, and every time he dt)es so he turns to the
left. The fourth time he really begins to cut tlie bark. One of the
pieces whitih he cuts is about ('» feet, and two other pieces about 2 feet
long each. A knot is tied in the middle of the long piece, which is then
tied in shape of a ring, the ends crossing each other and leaving about
1 foot free, The two shorter pieces are tied near the middle of the long
piece, so that the whole forms a ring with two ends on one side and two
ends near the middle. The ring represents the body, the knot the head,
the upper ends the arms, and the lower ends the feet of a person.

Now he rises and gives a signal to the t'a'mtscnox to \)eat time. He
goes around the fire once and stops near the tongs which the ts'c'si-
laenox made. Then he puts the ring down. Xow tlie ts'f''silaf'n6x
rises. He spreads the tongs with a small stick. Three times he i)re-
tends to take them np, turning eaeh time. The fourth time he really
takes them and goes toward the ring of white cedar bark, the (ja'nri'yu.
At this time the t'a'mtsr'uox begins to beat time again. The ts'c'sila-
en«")X goes around the fire with the tongs in his hands and keeps his
eye on the (ja'nfi'yu all the time. When he comes to the mat on which
it is lying, he ])retends to take it up with the tongs, but he docs not
touch it. Then he turns anmnd to the left and extends his arms
toward the place of the rising sun. Every time he does so the t'a'm
tscnox gives a hard raj) on the board, and the peoide cry " wa ! " This is
repeated three times; the fcmrth time he takes the qa'na'yu, and goes
around Ihe fire four times until he arrives at the esist sid(M)f the house.

Then he puslics up the tongs three times. The fourth time he turns
them around and jdaces the handle undi'r the mof of the east side of the
house. He goes around the fire four t>' les. Then he ]>retcnds to take
np four stones with his tongs. 1I<' docs not really take them until the
fourth time. During this time tlu> t'a'mtscnox beats again. 'Hien the
kuets'enox asks for a new dish, which i'^ ))ut on the floor. He asks for
water, which is brought to him in a buiikct. When he takes the latter,
he gives a signal to the t'a'mts('iiox to b«Mit. He walks around the
lire with the water, while all the ]»eople say ''wa wa wa." I'^very
time he comes to ^he point wlierc! he started, cither opposite tlni door
or in the rear oi vi.o house, he turns and lifts his bucket toward the sun.
Every time he does so the t'a'mtscnox stops with a loud vaj). After
he has done so four times, he goes to the dish, which is standi';g at the
left-hand side from the door. Three times he i)ieteuds to jwur out
water, and the fourth time he empties it into the dish. A»ter this has
been done, the new ha'nnits'a is called to come out from the ma'wiL.
He and the k'i'ncpilaLala come out * ntirely naked. A vcv mat is put

'M'

-hi; 'ii

h^^

534

REPORT OP NATIONAL MUSEUM, 1895.

> \

down for them next to tlie disli. Tlie qa'iitMiox holds the mat in his
liiuids, turns, and pretends to put it down. After he has done so three
times, he really puts it down. Every time he turns ho says, "hoi'p."
The fourth time, after putting down the mat, the k'i'ii([alaLala sinj>8
the he'lig'a song.' The k'i'nqahiLala goes four times arouiul the fire
singing. The ha'nuits'a must follow her, and every time the k'i'nqahi-
Lala turns he must turn too. Thi^y turn whenever they reach the ])()iMt
opposite the door and in the rear of the house. After they have made
four circuits, they sit down, the ha'mats'a looking wild all the time, as
though he wanted to bite the peojde. The qa'nf'uox rises and goes
around the fire after signaling the fa'tntsenox to heat time. He takes
a small stick, and jdaces it in the wall of the house a little below the
t<mgs on which the qa'nfiyu is hanging, but before really placing it
there he pretends to make the motion three times, turning after each
motion. Then he attempts to take the <ia'nayu from the tongs, but he
really does not take it down until after he has made the motion three
times. As soon as he really takes it, the f a'mtaf'n«"»x gives a loud rai),
and say8"ya." Then the qa'nOnox turns once and puts the <|a'nayu
on the short stick. Again he goes around the fire Avhile the t'a'mtse-
nox is beating time. He goes to the tongs, turns around once, and
takes them down.

He goes around the fire holding the tongs downward. During this
time the tVmtsenox beats time. The (pi'nenox stops at the door and
holds the tongs toward the door. Then the kue'ts'enox rises, ami with
a comnu)n baton ho strikes the small stick which spreads the tongs,
thus throwing it out of the door. If the stick should happen to strike
the walls of the house and not hit the door, it forebodes short life for
the ha'mats'a. Then the ts'^'silaenox turns and goes around the fire.
Three times he pretends to take the stones out of the fire, every time
extending the tongs towards the sun. The fourth time ho really takes
the stones up. Then the people cry "wa wa." He turns, goes around
the fire four times, and stops near the dish containing the water. Three
times he i)retends to ilirow the stones into the water, and every time
he does so the t'a'mtsenox beats time. The fourth time he throws them
into the water.

This ceremony is performed with each stone singly. Then he goes
again around the fire and puts the tongs back under the roof in the
same place where they were before.

Now the kue'ts'enox rises. He goes around the lire stretching his
right hand backward and shaking it. This is the signal Cor the t'a'ii>
tsenox to beat the board as hard as possible. Every time he reaches
the east and the west side of the (ire ho turns around and the beater
gives one short rap. li^very time he comes to the turning point he
extends his hands toward the (la'nu'yu as though he was going to
take it down. His hands are shaking all the time like those of Bax-

' It is my power to pacify you (hco page 527).

ill the

g his
t'a'ii.-
adies
jeater
lit he
ug to
Lax-

THE KWAKIUTL INDIANS.

535

bakiialanaXsT'war'. The fourth time he really takes the qa'na'yu down.
Its "head*' is '»i his left hand, its lower end in his riglit hand. He
holds his left hand stretched forward, lie goes around the fire, and at
the turning point extends the ring toward the sun. I'^very time he
does so the t'a'intsf'nox gives a short beat.

He walks around the flre four times, and finally stops near the
ha'mats'a. Then the qa'iulnox calls tlie kuetsT'uox to come to the
ha'nuits'a. The kudts'enox goes aroung the flre four times, stoi)S at
the dish holding the water, and stoops down three times, intending to
dip water out with his hands. He does not really take it until the
fourth time. He holds the water in his two hands, goes around the
lire, lifts it toward the sun, turns anmnd, and puts it on the head of
the ha'mats'a, softly stroking the latter. Then he takes more water,
puts it again on the ha'mats'a's head in the same manner. This cere-
mony is also repeated four times. The k-i'iiqahiLala sits next to the
)ia'. oa. "^'a. The kue'ts'enox turns around and i)ut8 four handfuls of
natc "< her head in the same way as he put it on that of the
)';Vu)i.i.>'a. Tlien the qa'nf'uox rises again and the tVintscnox beats
timo. He gooy. <tround tiie fire carrying the ring, and on the west side
he extends it toward the sun. Tlu'ii he walks ai'ound to the ha'mats'a,
turns slowly, and puts the ring over the ha'mats'a's head, doubling it
up and wiping his whole body. The ha'mats'a first f^xteuds his right
arm, then his left arm, thrcmgh the ring. When the ring comes down
to his feet, he raises his right leg first, puts it down outside the ring,
turns all around on his right foot, then takes ui> his left foot, and sits
down on the mat, facing east. The qa'nf'iiox takes the ring up, turns
around, and drops his left hand and raises his right hand alternately.

Again the hfi'mats'a extends his right arm, and he rubs him in the
same way as tho first time. This is repeated four times. Then the
qa'nenox goes uro^uid the fire and performs the same ceremony with
the kM'iKiala. ,!];.. then the people sing: "In olden times you went
all around le vuti-' with the supernatural being.'"

The ^la'nf'iio:-: t Kefi the tongs down from the roof and takes up the
qa'na'yu, uhiif-iti-. ''.mtscnox is beating time. He goes around the
flre swinging the ring, turns in the front and in the rear of the house,
raising the ring toward the sun. After he has gone around the flre
four times, lie swings tin' ring ov^er the flre until it ignites. Then all
the people say " wa wa.''- lie walks out of the house, and burns the
ring on the street. Tlien he burns the tongs in tiie house. Then all
the peo[»le re allowed to enter the house.

After tl.. )ng has been snug, the ha'mats'a gets excited, leaves tiie
house, and . -n -^ around tlie village.

The yc'wix ( a. luuv brings all iiis dishes and kettles, si>oons and mats,
and distributes them among the ])eoi)le of his tribe, thepeojile going to
the pile and each taking one piei^e. This celebration lasts until it is
nearly daylight.

' 1

'Appendix, page 724.

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536

REPORT OF NATIONAL MUSEUM, 1895.

About this time the four ofhrors, r,he kuO'tsT'nox, the (la'nr'iiox, the
ts'e'silaOnox, and the t'a'nitsr'uox, leave the house, the 'ast named car-
rying the baton. Thon they say: ' " Here is food for you (luc'iiutsa."

This is t!ie notice for the last great feast in the winter dance cere-
monies. At this time they count up ail the mistakes made by the
ha'mats'a.^

For fo'ir days after this the ha'mats'a runs about biting the people.
On the fourth night the yf'/wix*ila calls his society and tells them that
the ha'msp'eq is to be burnt. A messenger belonging to his society is
sent out to call all the jteople together. He is given a button blanket
and a new head ring and neck ring. This messenger goes to every

house and says : ' " Friends, we will tame our great friend ."

Then the whole tribe, men, women, and children, assemble. They sing
the ha'mats'a songs, and during the ensuing day the ye'wix-ila pays
them for their bites, the price beii.;; one canoe for each bite. The
women who danced receive bracelets; t m who sang, button blan-

kets. These presents must be returned wi aterest when the receivers
give a festival another year.

All the que'qutsa must now leave the building. The fool dancers
and bears are also required to go out. Only the liA'mats'a, ha'msham-
tsEs, no'ntsistalaL, qoe'<ioasElaL, nfi'ne of BaxbakurilanuXsI'wac, and
k-i'nqalaLala; the laxssl, stay. They nail the door up Jind close all
the chinks and holes in the wfills. The k'i'ncialaLala take the batons,
then all the ha'mats'as begin to cry " hap, hap." The ha'mshamtsEs cry
" wip, wip, wip,"and all the others utter their peculiar sounds. The k-i'n-
qalaLala beat time, and each sings his own song. During this time the
hil'mats'a gets excited, goes around the fire and around the ha'msp'eq
four times. Then they lift the ha'mspV'q and pull it down, laying it o
that it slants down from the roof. During this ceremony all the ha'ma-
ts'as are naked. Four times they go up and down the ha'msp'eq while
it 18 in this position, crying "hap, hap." Then the ha'msp'f'(| is taken
down entirely. The ha'mats'as cut it into four pieces, while the k*i'n<ia-
laLala and the others who are present make as much noise as possible.
Theu four ha'mats'as carry each piece. They carry it around the fire,
turning in front and in the rear of the house, and crying " hap" all
the time. Then they throw the pieces into the fire. Next, the ma'wiL
is i)ulled down and burnt with similar ceremonies. For four days they
remain in the house singing the new ha'mats'a songs. On the fourth
day they dress in red cedar bark, strew their heads with feathers, and
black* •! their faces. Then the wii'leqa — the first meal of the ha'msits'a

' Hatnfiyaal' qa a qiiCqutsai'.

Fond for you qnfi'qutsa.

2 Qfi qKmxsAlo (jfi kuXwni.tsKwr" qa dA'dai.tsdld

For turning to left in (|ani1'yu, for fulling out of iianii ,\ ii, for laugliiiifr lli rough qaniVyu.

^Lamans i.1'r,aLai', iir-nKiuokoai', laxaus iiEiiioxtsr'' {XaiKiuiiKi'usKlagiliHk'as'o

We will tnnio frieudii our groat friend (Real skull eater).
BaxbakiialuLuXsi'waO).

THE KWAKIUTL INDIANS.

537

Iv-l'U-

•i'lKlsi-

sifter his return from the bush — is celebrated. Tlie k'l'nqal.iLjUa leaves
the house, follo,ved by the ha'mats'a, each singing his own song. They
go into four houses and are fed by the i)eoi)le. Tlic ha'mats'a must
eat all tlwt is given to him. Then they walk into the next house, where
they are fed again.

Now the whole tribe assembles again in the house of the yr''wix'ila.
A canoe mast is put up in the middle of the house, and the master of
ceremonies asks, "Who will take the red cedar bark off from the people
and kee[> it until next winter?" Whoever intends to give a winter
dance the following winter must step up and take hold of the stick.
Then all the people take their rings off and throw tliem into the fire.
Four only are kej)t until the next year. The people tie handkerchiefs
around their heads in i)lace of the cedar bark.

Then "the sound of the batons is driven out of the house." The
people beat time four tin»es and then throw all the sticks into the fire.
This is the end of the winter daiv '^

After biting persons, atul particularly after eating slaves or bodies,
the ha'mats'a must observe a great many rules. 1 mmediately after they
have eaten of a corpse, the he'lig*a brings them salt water, of which
they drink great (juantities in order to produce vomiting. If they do
not vomit as many pieces as they have swallowed, their excrements are
examined in order to ascertain if all the pieces of human tlesh have
passed the body. The bones of the body that they have eaten ar*^ kept
for four months. They are kept alternately four days in their bedrooms
on the north side of the house where the sun does not strike tiiem, and
four days under rocks in the sea. Finally they are thrown into the sea.

The ha'mats'as are not aUowed to go out of the house docu-, but they
must use the secret door in the rear of the house only. When one of
them goes out to defecate, all the others must go with him, each carry-
ing a small stick. They must all sit down together on a long log.
They must rise again three times, and do not sit down until the fourtii
time. Before sitting down they nuist turn four times. Uefore they
rise they must turn four times. Then they go l>ack to the house.
Before entering they must raise their feet four tifues. With the fourth
step they really pass the door. They go m, tlie right foot first. In the
doorway they turn four times and walk slowly into the house. They
are not allowed to look back.

For four months after eating human tlesh the ha'mats'a uses a s[)oon,
dish, and kettle of his own, which are thrown away after the lapse of
the prescribed time.

lie must wear soiled cedar bark. He nnist stay alone in his betlroom.
A grizzly bear dancer is phrced in the doorway to see that no one
enters.

Before taking water out of a bucket or befiu'c di])ping it out of a
brook he nuist dip his cup three times into the water, lb' must not
take more than four uiouthfuls at one time.

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REPORT OP NATIONAL MUSEUM, 1895.

i \

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r '

He must carry a wing bone of an eagle and drink through it, as his
lil)8 must not touch the brim of his cup. He also wears a copper nail
to scratch his head witli, as his nails must not toiuih his skin, elsr liey
would come oft". For sixteen days after he has eaten human flesh he
must not eat any warm food, and for four months he is not allowed to
blow hot food in order to cool it. For a whole year he must not toucli
his wife, iu>r is he allowed to gamble or to work. When the dancing
season is over, he feigns to have forgotten the ordinary ways of man,
and has to learn everything anew. He acts as though he were very
hungry all the time.

The whole cerenumial of bringing back the novice is, according to
the ideas of the Kwakiutl, a repetition of the same ceremonial per-
formed by the wolves who attempted to bring back their novices; and
the following tradition, which, however, is not complete in all its details,
is made to account for its origin : '

Mink made a salmon traj) back of Qa'logwis, the village of the
Kwakiutl. The ditterent tribes held a winter ceremonial, and tlie sons
of the chief of the wolves h:"l disaj)peared in the woods. While there
they spoiled Mink's salmon t;rap. For three days they did so. Then
Mink becanu; angry. He made uj) his mind to watch who was tamper-
ing with his salmon traj). He went there in the evening and hid near
his salmon weir. Now the four sons of the wolf, who had disai)peared
in the woods, came. They went right up to the salmon weir aiul took
out the salmon that had gone into it. Then Miidi said to himself,
" Von are the ones who tamjiered with my weir." They sat down and
ate the salmon raw. Mink crawled up to them from behind and killed
them witii his club. He cut oti" their heads, and went home «'arrying
the four heads. Nobody knew that he had Rilled them ; even his mother
did not know it.

'2\-'w the wolves were going to bring back their novices after two
days. When the time came for bringing the novices back, Kur^'kuaxfioe
was master of ceremonies. Mink closed all the holes and chinks of his
own liouse. and tied ropes of cedar aroun<l it to strengthen it.

r.efore daylight Mink went in his canoe to Mf''mk*undis. He made a
siilmon weir of stones. Then he went and sat down on a rock. He
looked at his weir. " What lish is in my trap?'' he said. "A small bull
head,'* replied the traj). Then he scratched his head. "Oh, that is
pretty; 1 am working hard looking after my trap! Throw it into the
water!" He asked again, "What lish is in my trap?" It rei)lied, "A
small lloumler." He threw it into the water, and then the trap had
caught lirst an eel, then a dogiish, a i)erch, a silver i)erch, a cohoes sal
moTi, a dog salmon, a hnmpback salmon, a steel-head salmon, a sjjring
siilnion, and tinally a si'siuL. Then lie said, "That is it; that is it!"
and he was glad. He took the sCsiur. out of his trap and put it tlown
on the rock. He broke off hemlock branches, laid them into his canoe,
and put the fish on top of them. Then he went home to his house at

' Ai)peii(lix, paf;o 725.

,^>_

\ [

1 i

THE KWAKIUTL INDIANS.

639

Qil'logwis. He went ashore to his housf. FTis mother was lying flov/n.
Then Mink spoke: "Don't stay ]nMe, grandmother, but carry my lish
into tlie iionse." His niother went down to the bea(;h. Siie went to
the canoe ani looked in vain for the lish. Her body became contorted;
her head looked backward, because she liad seen the si'sinL. Mink
waited tor his motlier a long time. Then he arose and went to look
for her. He found her, and saw that iier wliole body was (!ontorted.
"That is tlie way, grandmother! Are you so glad?" He took her and
straightened her body. He carried the si'siuL himself from the beach
to the house. He |)ut it into a box. It became evening. The i)eople
intendetl to bring back the novices that night. In vain tliey beat the
boards for the expected ones. They had been killed by Mink.

The people were still singing in the house. One of the chiefs said,
"Let us try, dancers, to bring back our novices." Hut when they did
not come after nunierous attempts, one of them spoke: "Dancers, we
are not going to succeed in bringing back our novices." One of them
replied, " Wash yourselves, friends." Then the last one spoke: " You
who are not initiated, turn your faces toward the rear of the house.
We will g(» in before dark." Then the i)eo])le thought they would have
to give up trying to bring ba(^k their novices. They listened, but did
not hear the arrival of the supernatural power.

Up to this time Mink had not made his appearance. Then the people
said, "What is the matter with our chief K-«"'x* (niiidc)?" They went
to fetch him. Now Mink, and his cousins the raccoon, the killer whale,
and the squirrel, did what they had planned. His sister Ts'E'stayukoa
and the raccoon went and pulled out a board in the rear corner of the
dancing house. The raccoon sat down in that corner. Now K-ex*
came in. He danced a little while and went out again. Then he came
in and danced again with his sister. He sang, —

Spread your It'gs, Ts'k staynkoji,
Sjiread ymir lei^s, Ts'K'stiiyukoa. —

and jumped through between the si)read legs <»f his sister.

Then he came in again. He woie the heads of the wolves for his
mask. Jiut he was hiding them behind his blanket. , He sang:

Miuk is wearing the middle of tlie tuco of the sous of the chiif of tlie wolves.

He went out again; and when he came in, the heads of the wolves
were attached to his blanket. Now the i)eople tried to kill him,
because they saw that he had killed the sons of their chief. Then he
went out of the doorway in the rear while his friends the s(]nirrel and
the raccoon were beating the (bnim. He came in again wearing the
si'siuL mask. As soon as lie entered the door he uncovered the mask,
and all the peoi)le died in convulsions when they saw it. Then K'ex*
selected all his relatives and the i)eople whom he liked and resuscitated
them. That is the end.

The initiation of members of the lower grades of the ts'e'tsaeqa
is not attended with as elaborate ceremonies as that of the la'xsa.

K- '

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RKPORT OF NATIONAL MUSEUM, 1895.

) )

Th« ' • initiation is calU'd kiir''xalak". Those wl»o are initiated by the
kur'xalak" ceremonies are called {j-ixseyi, that means, leaning against
the wall of the nia'wiL. In most cases they return from tlieir initia-
tions during the festivals celebrated to bring back a novice of the
la'xsA. Sometimes, however, while the people are assembled at a
feast, the wi'xsa or kuc'xalak" novice is taken away by the 8i)irits, and
then his father announces tiiat four days hence he will be brought
back, lie calls the master of ceremonies of the kuc'xalak", who wears
a head ring ornamented with live feathers, — one in front, one ou each
side, and two in the back. His face is painted red. lie enters
and begins to go around the lire, swinging his baton from the elbow.
When he reaches tlie rear (»f the house, he turns around, swinging his
stick, and then gives one rap on a board, crying at the same time
"ha'mamamama" (very rapidly). As socm as he does so, all the peo-
ple strike the boards. Meanwhile the master of ceremonies turns
around, strikes the board again, crying " hamamai'." Again all the peo-
l)le strike the boards together and cry "ha'mamamama." These cries
represent the sounds nuido by the ghosts. The master of (ceremonies
continues his circuit, swinging his baton all the time. When he reaches
the door, he turns again and proceeds. When he reaches the rear of
the house the second time, the same ceremony is repeated. He con-
tinues his circuit in the same way as before. When he reaches the rear
of the house the third time, he turns and cries ''yehee'" and gives a
rap on the boards; then all the i>eoplecry " yehee/htlodo." This repre
sents the sound of the wolf. While the people are beating time the
master of ceremonies turns again and then strikes the boards, crying
"yf'lu"'e," drawing out the last syllable as long as possible. Then the
I)eople strike the boards all at the same time and repeat his cry.

The master of ceremonies goes around the fire the fourth time, aiul
when he reaches the rear of the house, he turns and cries " wr»wr»wo" or
"woc'p." Then the people beat time and say "kf" (the f drawn out
very long). This is the sound of Hai'alik'ila. During this time the
whistles of the ghosts are heard continuously.

When the master of i-eremonies turns tlie last time, he smiles at the
people, strikes the board, and cries " wo,'' to which all the peoide reply
"hiiii." Tlie ceremonies of this evening are called IdL.

Now the chief steps forward and says, "This is liuished, friends;
bring in your boxes." ' While he remains standing, those ])eople who
are willing to bring boxes leave the house and soon return carrying
them on tiieir slumlders. The lids and ropes of the boxes are thrown
into the lire. The boxes are placed in a row in the rear of the house, the
openings turning backward. Then the ye'wix-ila asks one of his rela-
tives or his daughter to dance. He holds a large staft'in his hand, which
is called qa'sop'r'(i or '' feast staff." He promises to celebrate the winter
dance; and calling ui> his father-in-law says that he was (,'ompelled to

'Wii uOuEmo'li", g'il'xLax'ls t'a'miiitso Laos iit'iiEiiio'k".

li I

THE KWAKIUTL INDIANS.

541

',-> ?»

celebiji ethe winter dance without having had ]»reviou8 knowledge of
what was coming, and requests his father-in law to repay him for the
proi)erty with which he was presented at the time of the niarriage of
his daughter. The father-in-law rises, asks the young man to give
him tiie staff, which he grasps in the middle, holding it horizontally.
Then he calls his friends to take hold of the staff with him. IJy doing
so they pledge themselves to help the old man to repay his son-in-law.
He says how miu'h he is going to pay to his son-in-law and returns the
staff to him. Theu the latter takes it and carries it, pretending that it
it is exceedingly heavy, saying, "o, o, o, o!" It is supposed that the
property is attached to the staff.

The father-in-law asks: " When will you want me to pay you all this
proi)erty ? " Aud the young man says that he wants it by the third day.
The following days the people are invited to feast and to dance in the
chief's house. A sail is stretched across the rear of the house. The
seal society have their seats close to this Siiil.

Now the nmster of ceremonies rises and calls one man (the ma'mK-
nats'enox), whose office it is to look after the drum. This office is
hereditary. The master of ceremonies says: "Clo and bring your
inheritance." The man rises, steps up to the fire, goes ar<mnd it, leaves
the house, and soon returns carrying the drum on his shouhler. Ue
stops in the doorway, turns around silently, and walks around the fire
four times. He stops finally in the left-hand rear corner of the house,
where he puts down the drum on its Hat side. He carries a small
whistle in his mouth and every time he pushes the drum he blows the
whistle. It is of course supposed ihat this souiul is produced by the
drum. Theu he says, ''It is done; I have brought my inheritance."
The master of ceremonies asks, " Did you bring the baton with you ?"
To which the man replies, " My grandfather has been dead so long
that I forgot this part of my inheritance." He is sent to fetch it, and
walks out of the hcmse'and returns in the same way as the first time.
He deposits the batons in the middle of the rear of the house, and
every tim*^, he moves them he blows auother whistle.

Then the master of ceremonies calls another man, whoso office it is
to look after the eagle down. This office is also hereditary. He goes
out in the same way as the other officer, and soon returns, carrying a
painted bag filled with down. He says, "Here is the bag which t ly
graid father left for me to take care of." He walks arouiul the tire
foui* times, turning in the front and in the rear, and tiujiliy deposits it
in the right hand front corner of the house. Then four men take four
dishes, each takes one handful of down out of the bag, and puts it into
the dish. The down is pulled apart so that it fills the dishes entirely.
The owner of the down shakes his bag, which then appears to be
quite full again, and carries it back. It is supposed that the bag
always remains full. Then the master of ceremonies takes up one of
the dishes and asks his brother, who is chief of the que'qutsa, to take

::• r.<.

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REPORT OF NATIONAL MUSEUM, 1895,

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another one. Tlic naiiie of this oHice is da'scijimr' xa kiie'xalak", holder
of the kiicxahik". TIk^ olllcer lias the name (i'E'nitq'atas.' Two other
men take the other two <li.she>s and tliey walk around the lli'e once.
Then they l>e{;in to strew the down on the heads of the people. The
master of ceremonies begins either witii the ha'msliaintsKs or with the
bear fool dancers (nE'iKi'oi.Kla) (see \). 4!>!> No. Hi). Then hejjfives eaf^le
down to the fool dancers and to all the other dancers.

Then the master of <xirenionies goes around the tire again, swinj-in^f
the baton, lie stops in tlie rear of the house and strikes a box. All the
pe()ple imitate him. Tiien a number of women, who are hired for the
purpose, bejiin to dance. . The people sing one song for ea(;h of the
women. After this dance the chief of the (jue'qutsa promises a feast
for the next (hiy, and the people go home.

The next morning a number of que'([utsa go around from house to
house to invite the peo|)le for the feast. The same women who danced
the tirst night, dance this evening. Again a feast is announced for
the following day. On this (biy all tlie dancers who are allowed to
wear masks enter lirst and arrange themselves behind the sail, wearing
their masks. Then the people enter, last of all the master of cere-
monies, wearing his cedar bark ring, his face painted red. Again he
swings his sti<;k from the elbow, turns in the house, and 8ays"woi woi,"
and strikes the box. Then all the people beat the boxes for about ten
minutes. Suddenly the master of ceremonies stretches out his arm
and swings the baton slowly all around. The people stop beating time
at once, lie continues swinging his baton, and swings it faster and
faster. Finally he beats the box again, and again all the peojjle begin
to beat time. Now the dancers are heard behind the curtain, each with
his peculiar sound. The curtain begins to shake and is h)wered, all
the masks standing behind it. This is the end of the celebrati<)u of
the third night. Again a feast is promised for the next day. This
evening the same ceremony is repeated, but after all the masks have
api)eared in the rear of the house, the young person wiio had disa|)-
peared in the beginning of the ceremonies comes out from the right
hand rear corner of the house. He sings his new song and dances.
Then his father brings out all the i)roperty given to him by his father-
in-law and distributes it among the people. Uracelets, copi):ns, and
spoons are given to the women and children. Silver bracelets, kettles,
tand box covers are given to the men. Before the people go home the
chief promises another feast.

The following day the people assemble again, and a feast is cele-
brated, in which everybody takes jtart. Before they begin to eat, the
host brings all the button blankets which he has received from his
father-in-law and distributes them. The women receive white blankets.

'Accordinj;: to tradition, tlie first mnii of tliis name invited the people to a feast,
but, instead of feeding them, only taught them four sougs. The name means, eating
songs.

THE KWAKIIITL INDIANS.

643

i", holder
Pwo otiier
lire once.
»l)le. The
• with tiic
ives ciifile

swiii<;iii}j
. All the
(I for the
,(;h of the
les ii feast

I hou.se to
lo (lanced

II need for
llowed to
I, wcariiifif
1' of cere-
Aaaiii he

woi woi.

about ten

t his arm

itinf? time

aster and

>l>le be}»in

each with

rt'ered, all

jratiou of

ly. This

sks have

id disap-

;lie rif»ht

dances.

lis father-

);ns, and

S kettles,

home the

t is cele-

1) eat, the

from his

blankets.

to a, feast,
UUH, eatiug

This 18 called a present to wipe the mouth with (da'yaxstano). Each
person receives one dish and spoons, whicli tiicy take home after the
feast. After this feast the novice receives his name. Then the people
leave the house. The purilication of the novice is performed in the
same way as described above (see p. 5.51').

Sometimes the kuc'xal tk" bcffins with a curious conti^st between the
ts'c'tsaeqa and the profane. This ceremony is used by the Kwakiutl,
Ma'malelecjala, Nimkish, Lau'itsis, T'i;na'\tax, Ts'a'watKr'nox, Axua'-
mis, (^oe'xsotV'iiox. The tribes forminj; the Newettee and Koskimo
^Tonj) use the jjhost dance in its place. Mr. (ieorjje Hunt told me the
following instance of the performance of this ceremony:

The Q'o'mk'fitis, VValas Kwakiutl, and Kue'xa had eelebrated the
ts'e'tsaeqa without invitinj^ the Gur-'tEla, the hiffhest of the Kwakiutl
tribes. Then the chief of the last-named tribe called all his p(M)ple
together into his house, lie put up a long pole, tiie •' winter danee pole,"
leaning it against the beam of his house, and asked his people, "Are
you glad to hear the winter dance going on at the otiier end of our vil-
lage while you are asleep in your houses:' If you want to remain
ba'xus, do so. If you want to Join the winter dance, then one of y<m
step up and touch this pole." As nobody stepi)ed up to touch the pole
he put his hand on it himself and said: '' 1 will be the ye'wix-ila; but
first let us all turn ourselves into dogs" (wa'tse; in the ordinary lan-
guage, wao'tse). Then all his i)eople took oft' their el(»thiiig, even their
earrings and anklets, the women keeping only a small petticoat.
They blackened their faces and hands and painted men's and dogs'
faces all over their bodies. Then they ^iit the winter dance pole in
pieces about a fathom in length each. Tlie (liiief oiileied them to cut a
hole in the rear wall <tf the house. A^ftc :his was done, tliey went out
secretly and from the rear api)roaclied the house in which the other
tribes were celebrating their winter dance. Then they barked like dogs,
broke through the rear wall of the house, and drove out all the dancers,
including even the ha'mats'a. They broke the canoes and all the
belongings of the dancers. This was their revenge for not being
invited to the festival. This ceremony is called wa'ts'axt, which means,
dogs running from one house to the other.

Now the ts'et'saf'qa assembled on one side of the street, while the
"dogs" or the ba'xus assembled opposite them. The chief of the
(irue'tEla, standing in front of his tribe, asked theye'wix'ila of the other
tribes, "Can you throw the supernatural power among us .'" Then the
ts'e'tsaeqa began to beat time, the ([Ue'qutsa and nie'emqoat all stand-
ing together. Then the t'o'X'uit with the f'-og step])ed out from among
the ts'e'tsaeqa and danced like the ma'iiuuia, trying to catch his sui)er-
natural power. After some time she apparently caught it in her hands
and threw it against the "dogs." The first throwing is called the
daE'lk" (dEda'LElaL, Newettee dialect), which means laughing. The
dogs laugh and bark all at the same time.

' ^{. 11

1 i

^F^

544

REPORT OF NATIONAL MUSEUM, 1895.

Then the tK'r>t/sar'(|!i beat time again. Again tlio dancer t^anght his
suiKM'naturr.l power, went four times forward and backward, turned
arouiul, and tlirew it against the dogs. Then tliey satd(»wn, still laugh-
ing, and began to scratch their heads. Again they barked. The
ts'e'tsaciia beat time for a third time, and the dancer caught the super-
natural power again. She went forward aiul backward with quick steps,
turnetl around, and threw it again. Then the dogs rushed into the
water, scratching and lubbing their bodies, which means that they are
removing the ba'xus from their bodies. They barked and came out
again.

Now the (iiie'qntsa of the other tribes assembled in a group by them-
selves and sent f(uir men to the dogs, apparently to send some message,
but a<^tually in oider to carry to them some red cedar bark. After they
had returned, the dogs in their turn sent four of tiieir number to fetch
some more cedar bark. This is repeated four times, and is called
ts'a'ts'exsila — that is, pretending to carry messages.

Now the chief of the qml'qutsa spoke to his i)eople : " Take care ; don't
give in, and remain what you are." All his peoph^ arose. Then the
qml'qutsa beat time again, and the dancer continued her dance. Sud-
denly she was seen to hold red cedar bark in her hands. Four times
she went backward and forward holding the cedar bark and moving her
hands up and down. She timed four times, and every time stretched
her hands out as though she was going to throw the cedar bark against
the "dogs." The fourth time she really threw it. Then all the people
8tooj>ed, and when they arose again they had cedar bark rings on their
heads.

Then the hamats'a, nu'LmaL, na'ne, and the other me'em(ioat of the
Gue'tEla began to get excited. The chief pushed his son toward them.
They surrounded him and dragged him arcmnd until all of a sudden he
disappeared. Then it was said that the supernatural power had taken
him away from the ha'mats'a. This novice was now kue'xalak". The
chief next invited all the "dogs" and the ts'e'tsaeqa into liis house and
annou.iced that after four <lay8 he was going to try to bring the novice
back. This is called wa'sdaua qaj/r-'k", or short assembly, and takes
the place of the qap'e'k" ceremony described above. The kuc'xalak"
then continues as described before.

X. The Winter Oeeemonial at Fobt Rupert, 189r>-9(J.

In the preceding chapter 1 have given a general description of the
ceremonial of the initiation of a single novice. When the ceremony is
actually in i)rogress, there are several novices to be initiated, feasts are
being held, and numerous incidental ceremonies are i)erformed which
depend upon circumstances, such as atonement for mistakes, rivalry
between chiefs, and so forth. In order to make clear the character of
the ceremonial, T will describe in the present chapter the ceremonial as
it actually took place and so far as I witnessed it in the winter of

THE KWAKIUTL INDIANS.

545

1 of the
inony is
ists are
which
rivalry
acter of
)nial as
uter of

IHO.VtMJ. Af that time three tribes ha«l assembled at Fort Rupert
(TsiVxis) — * .wakiiitl, tlie Koskimo, and Na'cfoaqtoii. Tlie Kos-

kimo inchuled also the (I'o'pV-iiox, L'ii's(|'('iiox, and (lua'tsVnox. 1
reached I'ort llupert on November 15, 1895, aud shall record hero what
I saw.

On the Kith of November one of the Nfi'q'oaqtoq ;,'avo a feast. The
Kwakiutl ):ad tlieir seats in the rear of the house, tlie Koskimo at th'.'
right hard side, the NiV(i'oa<|tmj on the h'ft hand side. When all had
aaseml>leil, the chief sjieaker of the Na^foaqtoq said: ''Wehrome,
friends. Now that you have all come in, take the handles of your
batons and sinjj.'" Then the batons were distributed. IManks were
liiid for beatinji^ t'luu'. While the people were still comin/jf in, one of
the quc'tsKm (quc'(pitsa) befjan to tease a fool daiu'cr, who intended
to give up his d.iiice and to become a quc'cpitsa. lie pulled his nose,
rubbed it with snow, and threw snowballs at it. As stated before,
the fool dancer is supposed to have a long nose, and to resent all allu-
sions to the nose, lie does not allow it to be touched. The «iuri'(iutsa
tried in this manner to excite him so as to ]>revent him from leaving
the seal society and becoming a <iue'(iutsa. Finally, a number of
qur''«iutsa Joined the lirst que'tsEm. They pulled the nose of the fool
dancer, spat on it, and smeared it with grease, notwithstan ling his
en'^eavors to esca|»e them. Finally, they tied him to one of tlie house
I and <H)ntinued to maltreat his nose. Now the Kwakiutl sang

t ngs. They were followed by the Koskimo, who sang two songs

in their turn. Meanwhile the meal, which consisted of soap berries,
had been i)repared, and the speaker held up a dish which was intended
for the first ha'mats'a. lie shouted: "This is the dish of Yaqois.'"
The dish was carried to him. The members of the seal so(uety re-
ceived their shares in order, next the women, and iinally the (pie'-
qwtsa. Now the host turned to the fool dancer who was tied to the
post, and whom the people were teasing again. He said: "I will ask
your friends to stay at their idaces for a little while because I am
cooking for you, and Avish to ieed you." Then several of the fool dan-
cers came to his assistance. They licked the grease off from his nos(^,
untied him, and took him back to his seat. As soon a.t the dishes were
distributed, the host's assistants began to i)rei)are the second course,
which consisted of rice. While the people were eating, the ditferent
societies uttered tlieir cries:

"The hens are pecking!" '

"The great seals keep on chewinj

».(

' G'Tixiiiioiis in'iii'.iiKi'k" \vi'liiri-«'lii.
Wi) oanio rrieiidrt all in tlio lioiiHc.

Ifi'gMistuliig'aoB, iir'iiKiiio'k".

go upward (siii};), frioncls.

- l-o'ciuliis Yri'(ioi8.
■''iKiii.iVLg'a <ia(iaiirir>'.

•• YiVlaLxoi.ax' qaiiik'oaLg'a uir'euiko:it8r''k-
NAT MUS 95 35

\Vai'g*a (VaxLil'lii.axH
<!<> >iu ! take at the biiuilli^

ra'iuiayii

thu butoiiH

(|a N
fur to

.111!., i

T>^

546

REPORT OF NATIONAL MUSEUM, 1895.

^11

"The food of the jjreat killer whales is sweet."*

"The fo(»d of the foolish boys is sweet." ^

"The great rock cods are tryin}i: to j^et fbod."^

''The great sea lions throw their heads downwards."'

The Mosnios said: " It will be awful."''

When uttering these cries, the nienibc^rs of the societies lifted their
spoons and seemed to enjoy the fun. Next, tlie Koskinio (tribe) littvd
their spoons and all cricil ''yfi." Then they ate as <|uickly as tiiey could,
and all the dillerent (lue'qutsii societies vied with each other, singing
all at the same time.

Next, a man arose who acted as though he was a Haida. He
delivered a sijcech, during which he made violent gestures, imitating
the sound of the Haida hmguage. An interpreter who stood next to
him translated the i)retended meaning of his si)eech, which was sup-
posed to be of tlie nature of thanks to the host for the soap berries,
because they were one of the principal food articles of the Uaida, and
because the speaker was pleased to eat the kind of tood to which lie
was accustomed in his own country, lie continued, saying that he
carried a box tilled with tbod which he was going to give to the jierson
who wimld pronounce his name. Then the host's daughter was called
upon, and was asked to say his name. Me began. (1-a'tsd, which she
repeated: Sc'as, which she also repeated; then followed, spoken very
rapidly, (^oagriTi (lustatc'n Gusgitatc'fi (lusoa't Qoagv'ns (^)aqri'xsl i."
Then she said: "lean not say this; 1 nnist go to school in order to
learn it." The Haida asked her to go to school with him for lour
nights; tiicn she would know it. The girl's father intevrupted them,
saying that he wanted to wash his daughter before she went to school
with him.

Now the Kwakiutl and the Koskimo sang two songs each, before the
rice was dished out. After the songs the host's father-in law, who had
contributed the rice for the feast, spoke as follows: ''O, friends I 1 have
not hnished giving food for the marriage of my son-in-law to my
daughter;" and turning to his son-in-law, he continued: "Don't say
that word. Dim't refuse my kind offer, else I shall be ashamed. I do
not do the same as other people, who only i)jet('nd to give feasts, giv-
ing only to those who have to buy my ]»ropevty li'om me.""

'Q'A'xaivX'wisf a<>'!v niiia iiix'OiKixtsck' !

^(^'iVxaaX'wist'iig-a naai;". A-iiilviirk'!

■■'ViVlai.xrii.ak* hiViiiOkMi,}i;'a t'o fDpntHr!

•"'r'a'wi'iasfi'a i,'r'i/(''X("'utsO !

'' X'd/.eii'iuWMU.tHi'.

''This Joko has been known tor aliont oi<ilit yi-ars, an<l is oftrn ropoatorl.

'The son-in-hiw liatl hesitated to accept tlie rice iov tliiri least ami th<' old man

referred to this l'u(!t.

(^ii'i-i:n, ncnKnio k", ff-a iinila \vi si.n wi \v isilai;a, g'i'i.KU k''c tsEnac i,'i;i'i,(ioai-a

Y('« 1 Crioiids, for this riiiNun noli |Mior, iis 1 lliii»lic(l

wa'wai.gila. xi;n ui'-gii'inpo. Qoa'la nc'kTd , <iori'la nek- scs wfi'idKnios.

giving I'ooil ill tile tinii' of my snn-iu-law. Don't hiiv, ilon't spi'iik tliiit your \Vonl.

iiiiirriugo to

-I

ted tlieir
)e) lil'U'd
ey ('(Mild,
, singing

ida. I le
imitating
i next to
was sup-
» borries,
lida, and
wli it'll 111'-
• tbat lie
le iievson
as (billed
'liich slie
I ken very

liqri'xsl 1."

I order to

for four

ed tliein,

to seliool

efore the

who had

! 1 have

w to my
)n't say
d. 1 do

>ists, giv-

()1(1 mail
(iri'i.i|Oiii.ii

llr.islK'il

rL'i.(lF,in''s,
iiiir \toril.

1 ti

THE KWAKIUTL INDIANS.

547

While the rice was being eaten a man arose and announced that he
was going to buy a copper from FywauuXts("\ Tlu^ latter replied, but
in bis spee(;h he made a mistake, naming the summer nam.^ a person,
lie was interrupted at once and compelled to sit down.

.Noi'cmher Js. — In the morning the Kwakiutl assembled in their
secret meeting place in the woods. A new bear dancer and fool dancer
were to be initiated in the evening and the plan of the festival was
laid (Hit. At the same time the song makers taught the people the
four new songs wliich the father of tite new bear dancer had bought
from them, and which were to be sung in the evening. Then ()a'lSax()la,
who was going t(» give the dan(;e, nnide the following speech:

Now come, my tribe, come Nu'xiu'mis, come Ho'i.Elite, come
LE'mg-ala, x-T'xak-ala, and Xi'iiaii'alakucla. Now 5 will make my speech
on this place of my friends. I will let yon know my heart, friends.
We will begin to beat the boards this rdght. Vou shall begin the
songs, D»"''mi8, {lud you WaxsSanulisax, and you NaXnalisax, you
song makers. That, Ts'a'()anu' anddo'koayfi, is all tbat we say to our
friends."

Then NE'msiieuiiit arose and an.Nwered: *' I am the one who was
struck by the words of our friend." All the men who were sitting on
the ground, said: ''Goon!" lie continued: "Now come! Listen to
the speech of our friiind on this ground and take care else the secret of
our song makers will be known. I say this. Nu'xncinis and lIo'LElitf'.
Take care, friends. I say this, Lirnigala, I say this, x-fxak-aiu."

Tlicn the S(mg makers sung and put words into the old songs. Now
the song maker linlshcd. Then the men who gave the ceremonial told
how many dancers there were to be and how many songs. Now he
finished. Then the song maker took as many sticks aa there were to
be dancers, and gave them to him. Then the nnin who gave the cere-
monial nanuMl each dancer and said: "•This will be the song of Cia'yax-
stahisas," and j)ushed one stick into the ground. Then he called the
name of another one and jiut a^ stick into the ground, lie put down as
many sticks as there were women who were to dance.

When he had spoken, LE'mg-ala arose and asked his tribe: ''How
will you dress?" The cliief of the killer whales, <,)a«|ULayi, aru.^ ' and
said he would go with his iriends, and tiieelii«?f (»f tiie policem rsdii'-
kwayn, arose and said he would go with his jiicn and they woe'd dress.
LE'mgala was standing all the time w hih' the people Avcre speaking.
Aftev they had linished, he said: Now, (^)a'quLayi, now Gn'kwayu,
you have iinishcd your speeches. 1 tliaiiic yon. Why should you be

QofiJa LiVqoa xi;n mVciaf <ia h a i.kii .uia xtsala. K'l Bi:n he i|aj,'-ilc da l(K';wa'uF,-
Don't push liacU my heart lor elsi' I asliaiiicil. Noll (littliim tlio (ollitir)

maxH k'liO k'uaxiilac rawm la walacialiit. tlc'iinni ui'iiEmOk"

11)01. wl;o merely prt'triid ((> lid and Use oiio who has to lni\ my wenltU. Xlint is it i'riendf?
(((i({ive I'eiints)

(jants Hi- k'a. \Va!
wo fluy. vVal

ipp. »

.It:"!

548

REPORT OP NATIONAL MUSEUM, 1895,

K r ;

Hsiiamed, friends'? We do not need to be ashamed of what we are
doing here in the woods."

Ho continued: "Now take care, members of the seal society ! put on
your painting of charcoal. Take good care of what we aie doing in the
house; if anything sliould happen to one of our masks you must get
excited. Wa, wa!"

After their return they were invited by one man of the tribe to a seal
feast in which tlie Na'q'oaqtoq and Koakimo did not take ])art, because
seal feasts are considered a i)rivilege of the noblest tiibe, namely, the
Kwakiutl. The seal was singed and boiled. Then the skin with the
adhering blubber was cut spirally all around the body, and handed to
the men wlio stood up all around the house. They received about a
yard of blubber each. Tlien the host made a short speech; and after
the four feast songs were sung, they all fell to. After the blubber was
dispatched, the meat was distributed in dishes and eaten.

In the evenii j' the father of the new bear dancrer gave a feast. The
Kwakiutl sat in the rear of the house, the Koskimo on the left hand
side on entering, the Na'cfoaqtoq on the right hand side. Wiien all
had entered, the members of the seal society came in — first the bears
dressed in button blankets. Tliey had bears' paws on their hands, put
on likeniittens. They remained standing m the door and looked around
wildly. The next to enter was the Ts'O'nrxioa, who, according to the
tradition, is sleeping all the time. She had her eyes closed an 1 attempted
to go to the rear cf the house, turning to the left, while the customary
circuit is to the right. One of the messengers who was stationed in the
door took her by the arm and led her to the right. A rope was stictchcd
from the door to her place, along which she walked to her seat in the
rear of the house, feeling her way by means of the rope. The next to
enter were the fool dancers. While they were going to the rear of the
house a loud noise was heard outside. They pretended to be afraid,
hid their faces among the people, and hastened to their scats in the
rear of the house. The noise came nearer, the door opened, and in
came the killer whales, young nuni and boys, dressed in blankets and
having long carved fins attached to their back s. Some of these consisted
of a sheath in which a carved board was placed so that it could be pulled
out and dropped back by means of strings, thus giving the appearance
of a fin which was alternately lengthening and shortening. The men
came in stooping down low, so that the fins stood upright. They blew
like whales, turned in front of the fire, and slowly went to the rear of
the house, leaving the fire to their left, stopping and blowing on their
way. After they had made one circuit they disappearetl again. Next,
a number of people came in, spreading their blankets and imitating
motions and voices of ducks. They went to the rear of the house. As
soon as all had assembled the people began to sing. Suddenly a man
holding his young sou on his arms rushed out of the right hand rear
corner of the house, ran around the fire uttering the cries of the uu'l-

THE KWAKIUTL INDIANS.

549

earaiice

he men

jy blew

rear of

an tlieir

Next,

maL ''hi, hi, hi, lii!" and pushing right and left with a dagger which
he was carrying. At the same time he smeared his son's face with the
mucus of his nose, thus " imbuing him with the sacred madness of the
nu'Lmai-i." The poor child was frightened, and cried piteously during
the ceremony. This was his initiation in the nfi'LmaL society. It
hai)i)ened during an interval between the four songs which were sung
before the meal.

After the people had eaten, the bear rushed out of the same corner
whence the fool dancer had come. He was dressed in a bear skin and
came out on all fours, jiawing the ground, growling, and looking wildly
upon the spectators. The ])eople began to sing the first of his new
songs, and eighteen women danced accomi)anying the song, in order
to api)ease bis holy wrath. The songs pacified him, and he disai)peared
again in the corner of the house from which he had come and where
he is supposed to be initiated. After this the second course was served,
and then the people dispersed, each lighting his torch and wending
his way home along the dark street or down along the beach and up
the narrow bridges which cross the stream leading from the beach to
the street. Soon the glimmering lights disappeared in the houses,
where the fires were tended before everybody went to his bedroom to
enjoj the rest.

On the 19th of November the first ha'mats'a gave a feast of salmon
and berries. Early in the morning he himself, accomi)anied by the seal
society, went from house to house, their faces blackened, and dressed
in their various ornaments — the fool dancers with their lances, the
bears with their enormous paws. The fool dancers knocked at the
doors with their lances. Ther. they entered and invited the j 'ople with
the same words as are used at ordinary occasions. But they di<l not
raise their voices; they uttered the invitation in a low growling tone.
Whenever the name of a person was mentioned the meaning of which
in soiie way offended the bears, they pushed the si)eaker — one of the
fool dancers — so that he almost fell down. While the names were
being called, the members of the seal society looked around angrily.

Generally four (falls are necessary to convene tin? people, but the
seals do not allow them to tarry. After they had called the first
time, they wen^ around api)arently offended by the tardiness of the
people. The carried a long rope, entered the houses, and the fool
dancers pushed the people from their seats with their lances. The
bear dancers scratched them and drove them towards the rope, which
was stretched tightly. Then the members of the society who held the
rojjc pushed the people out of the house on to the street. After hav-
ing arrived on the street, they drove them before the rope until they
reached the dancing house. Thus it did not take very long to bring
the peoi)le together. About 3 o'clock in the afternoon they began their
second call, and at 4.30 p. m. all the people were assembled. As the
host belonged to the Kwakiutl tribe, the Koskimo and the Nri'(]'oaqt(Vi

;|:! ;j

ism

,i;fr

550

REPORT OF NATIONAL MUSEUM, 1895.

i 1:

had tlie seat of lienor \\\ tlie rear of tluj bouse where tlie seal society
is generally sitting. The IvwakintI sat to the right and to the left of
the door. The members of the seal society and the relatives of the
host were standing near tlie door tending the lire iiiwl preparing the
food. As soon as all the people were assembled, the seals placed two
logs in front of the door, over which they laid a plank. The hn'mats'a
and two fool dancei s took their scats on the i)lank, thus ])reventing
any of the guests from l«'aving the house.

About this time Jlo'i.Elitc, the speaker of the Guc'tKla, arose and
asked his debtors to pay his debts,' lie said : "Now 1 beg you to
l)lease nu> and to i)ay my hmnble debts ;'^ then calling tiie names of
those wiiose debts were due. One of the latter arose and promised
that all would i)ay on the following day. These debts had been con-
tracted a year before the feast, and tlierefore became due by this time.

IIo'LKlitc continued speaking. In belialf of the seal society he
thanked the people that they had come to the feast. He called up four
men to distribute eagle down. Then they took n]> the down, which was
placed in four dishes, and ])nt it on to the heads of the assemblj'. Now
he asked the i)eople to sing and to beat time, and four young men
distributed the batons. Tiie seals continued preparing tlie Ibod, while
the Koskimo and Na'cfoacitoij sang two songs eacli. The bears had
their paws on; the focds carried their lancus while they were picpar
ing the food. One of the bear danceis was being led by a rope which
was held by one of the fool dancers, in order to ])revent him from get
ting excited and attacking the i)e()ple. During their songs one of the
Na'q'oaqtoq women danced in the rear of the house.

After they had (inished singing, the speaker of the Na^foacitoq arose
and said: "The Kwakiutl do not look properly after the winter cere-
monial. Jiut now they shall see that wo know well how to arrange our
ceremcmials." He took off his head ring, called his cousin (i>n'snrimalas,
and gave him the ring, asking him to go around the (ire and to look
for someone who had no red cedar bark ornaments. Qa'snomalas took
the ring and went around the tire, turned once in front of the door, and
continued his way to the rear of the house. There he put the ring
around the neck of his cousin, NE'ms<iKnik-ala, who had Just arrived
from the Na'ci'oaqtoc} village, and wiio therefore had iu)t taken part in the
oi)ening ceremonies, when everybody received his ornaments of bark.
As soon as he had received the neck ring, he arose and danced as

"'la'Xts'AliL (irK|U'ua = 8tan<liiig in tliti middle of tlic lioiisti iisluiii;' fcr |ia\ iiieiit of
debts.

- K'Binar-i.Eu liawiVx'aloL (pi s wax't'-'daos g';Vxi:ii hi xi:ii j^-;i jj-iin.'ioi. .Ma;miXuiti»i
Not now I begyou for to |i1('iimi< joii iii(( to my siniiU tlilits XliuiniXiiil

'laoXQ'f'fi'aiiqulayriinlsoX Tsa'xisini'a yfi'Kiii xaawisoX i.ri'lr'i.k-'iifHtodalii'x viii:minii
ami t^'t'i|'au(iiilu auil lio TsaxiMmi'ii lio iil«o i.n U'i,U''alHtotlaliix lio

iVil("'x i.r''i.t8ls. llf-'iEin wax*"',
dear i,(''i.t.ii«. That i» all.

In iiiudeni Hpeecli ihelirHt word would lie K-'c hiiiuilkh.

THE KVVAKIUTL INDIANS.

551

1 till alas,
to look

as took
i>r. and
10 ring
arrived
till the
I talk.
iced as

iiieiit (if

iiXiiitMi
iXiiit

'IIKIIlisil

ha'mshamtsKs. After lie had danced, his father, T'e't'esumx-tsana, arose
an<l promised to distribute blankets. XE'msqEnik-ala's wife asked her
speaker, Qor''neqoii., to speak for her. He held a silver bracelet in his
hands and promised in her behalf that she would {iive to her husband
four sticks of silver bracelets, ten bracelets to a stick, and button
bliinkets as many as were need«'d lor a festival which he was going
to give. Then Qa'snomalas took the blanket and T'e't'esumx-tsana took
the bracelet. The latter spoke: "This is my way. No other clan can
eiinalmine; no chief can ecjiial nie. J always distribute all my prop-
erty." Tlien (>|i~''*^"<»'"3'las interrui)te<l him and said: " Don't say too
much I You have made nieyoiir speaker and taught me not to mind others
in what I am d(uiig. You have K-ule me liappy. Tlierefore I shall
sing.'' Then he sang two songs wliich expressed his happiness. After
his songs ho said: "That is enough, i sing two songs for what yott
have promised me to-day. I shall sing four songs when you will
promise me a coi)|)er.'' Ho tliaiiked his unch''s wife for considering the
noble position of her husband and helping him to keep that position. He
announced tiiat he would distribute the bracelets and button blankets
among the four tribes of the Kwakiiitl. " Ya Koskiiiio,'' he said, "fol-
low this way, follow my way. Don't lock up your boxes; keep them
open as 1 do. Thus I have become higher than any other man. 1
alwiiys j)ut my jtroperty into a box with redliot bottom.' Let both our
tribes strive aj;ainst the ivwakuitl, so tliat we may take otltwo finger
widths of tlieir highness.''^

By this time the sahnon was done ami was put into long Hat dishes
and lish oil poured upon it. The fool dancers and bear dancers
distributed tlie dishes and tiie wooden spoons, every three or four
people receiving one dish. The Koskimo and Nn'cj'oaqtoq were given
first, the Kwakiutl hist, i'ltiijuette demands that the guests ciit as
quickly as possible. Wlienever tiiebear dancers and fool dancers saw
a l)ers()n eating slowly, tliey went up to him and pushed and scratched
him. During all this time a huge lire was being kept up in the middle
of the house and grease was poured into it. Tlie tiames leaped Uj) to
the roof of the house, which every now and then caught fire, so that a
man Imd to be sent up to extinguisli it. It is considered imjiroper for
the guests to mind siHili tires, and ;ipparently no notice is taken of
them until the host deems it jtroper to send iii) to the roof. He some-
times disregards the lire until it has attained quite considerable dimen-
sions.

As soon as the people had linislied eating, the ciiief fool dancer, who
is the si»eaker of the hii'mats'a, tried to deliver a speech. Jiut it is

'Tliat iiiciiiis, as wiitiT is Hcaltcrcil hy I.> iiii^ jtoiircd upon roil-iiot Ntoiii's, tlms his
ItlaiikcVs ai'o Htsattt'i'ed ainoii<^ the tiil)OM us soon as tlioy tall upon tliii red-hot liottom
of his l)()x.

•The Kwal^intl nrr coinitcd as hi<ih as iniir (injjor widths, as they consist of four
tribes. Thootliertriliosartu'ach onl.\ one liii^fer width high. Of these, thoNa ifoaqtAq
and Koaltiino wanted to have each one, in order to become uh high as tlin Kwakiutl.

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552

REPORT OF NATIONAL MUSEUM, 1895.

!f'

> \

•I

customary to intemiiit liiin. Whenever ho made an attempt to 8i)eak,
the people raised a great din, which compelled him to stop. He pre-
tended to get angry and threw stones at the peojjle. At this time lie
ordered the members of the seal society, of which he liimself is a mem-
ber, not to eat of the salmon, as a number of Jish were set aside for
them. When a number of fool dancers and bears b(^gan to eat, not-
witlistanding his commands, some of the other members of tlie seal
society took the food away and pulled them back. After all the guests
had eaten, a large dish was placed on the plank which was laid in front
of tlie door. The lia'mats'a ate out of the dish, while the other mem-
bers of the s(ial society ate out of large kettles which wt^re standing
near the lire. Then all the people laughed at them because they ate
after the others had finished, although they are the highest in rank
among the whole tribe and ordinarily receive their share first. When
the people were teasing them, the friends of some of the members of
the seal society stepped before them, spreading their blankets, thus
hiding them from view, so that the people should not see tliem eating.

Now Ho'LElite arose again and spoke: " This is the way of my chief.
He gives a large feast on account of the nobility of my tribe." He
asked the people to take the batons and to sing. The Nri'(['oa(itoq
commenced and sang two songs. The Koskimo followed with four
songs. In the fourth song the word "' raven " occurred. As soon as it
was heard, one of the ha'mats'as of the Koskimo became excited. He
jumj)ed up, crying " hap, hap, hap," trembling all over his body. His
attendants rushed up to him, the people beat time violently, and the
drummer beat the drum, while the ha'mats'a tried to rush up to the
people and to bite them. But ho was held back by his six attendants.
Slowly he moved to the rear of the house, where he went once to the
left, once to the right, then cori tinning his course around tlie fire.
When he came to the door, he went out, followed by his attendants.
Then the Koskimo called four times, " yfi !"

While this was going on, NEg-c'ts'c, speaker of the Koskimo, arose,
and as soon as quiet was restored, he spoke: "Take care, my tribe;
the supernatural power has entered our ha'mats'a Nau'a<ps;" and turn-
ing to the Kwakiutl, he said: " Be ready, friends, you on both sides of
the house; we will try to tame our ha'mats'a." This was said at the
moment when the ha'mats'a ran out of the door. His attendants
returned after an absence of about ten minutes.

Now a number of large carved dishes were brought in, one repre-
senting a bear, the other a sea lion, and others other animals. They
were placed in a row in front of the fire. Then Ho'LElite arose again
and with him Ama'x-idayu, an old speaker of the Gue'tEla. Ho'LElite
spoke, calling the host's bfi'xus name, NEmO'gwis, and pointing to the
bear dish said: "This is NEmo'gwis's dish, which was used by the first
NEmO'gwis when he gave a grease feast. He used a dish like this one.
He also used this seoond bear dish and a wolf dish and a killer whale

THE KWAKIUTL INDIANS.

553

arose,

rei)re-

They

agaiu

'LElite

to the

le first

is one.

whale

dish." Then he raUed up No'Lq'auLEhi, the father of NEino'fjfwia.
" Speak yourself regardinj; your own dishes.'' No'L(i'uuLEla called up
liis mother, Md's(|KniXLala. lie asked her to give to his son some of
her father's dishes. Then slie pointed out a bear disli and a, disli repre-
senting the sea lion's stomach, lie continued, asking her for some of
her mother's dishes. Then she pointed to a killei- wiiale dish and to a
wolf dish, lie spoke: "Friends, my mother has some more carvings,
but 1 do not want to give tliein to my son as yet. First 1 want to give
another feast; then I sliall give them to my successor. That is all.''

Tlien lIo'LElitf' sjtoke again: "Did you hear what my chief sai<l ?
He said that he wants to use tlie dishes before giving them to his son.
That means he is going to give another feast. Hu, hu, hu, hu, hu,"
and all the people rei)eated this cry. The fool dancers and bear dancers
took the dishes and carried them to the guests. Ilo'LElitc called:
"This is the dish of tlie troublesome ones.' This is the dish of Ts'E-
qolag'ilis.^ This is the dish of the cormorants.^ This is the dish of the
rock cods and beai's.^ This is the dish of the whales for whom one
waits.' This is the dish of the gulls.'' This is the dish of the pigs."^

After all the large dishes liad been distributed, the small dishes were
carried to the women and to the young people. While all were eating,
Ho'LElite remained standing and asked the KwakiuU to sing. They
assembled in the door, and after having placed a i)lank on two logs
they sang, standing, the feast song of the winter dance. As NEmOg'wis
had no daughter, his grandmother and his father danced, accompanying
the song.

After they liad finished singing, Ho'LElite spoke: " Ya, friends, this
is the way of my chief. I le does so not only this time to show his great-
ness, but lie always acts this way. Eat and swallow what is given to
you as well as you can ; eat it all. Bring our food and we will feed the
chiefs." Then the members of the seal society brought a barrel filled
with berries and placed it in front of Ho'LElite. While carrying it they
cried, "u, fi, u, li, fi," indii^ating that the barrel was exceedingly heavy.
Then they brought a number of large wooden ladles. IIo'LElite dijjped
berries out of the barrel, and said, '* Now sip, NE'msqEmk*ala,"" and the
ladle was taken to him. He drank, and when he was unable to empty
it he poured the rest of the food into his dish. Thus the ladles were
carried to all the chiefs. After all had received their share, Ho'LElite
spoke: "Oh, tribes! 1 do not do soonceoidy; I often give feasts of this
kind. That is why we are called Kwakiutl — that means the smoke of

'Wu'n'awnnx-is, the society of the Na'(i'oaqto<|, whiili eiiibrjices tlio socrct Hocie-
tics hA'mats'a, bear, and iiiiVina(i'a, ami corresponds to the seals ol' cLe KwakiutL
'•"riie wolves and lia'niats'a of the Koskimo.
^i/o'i/Kpana, cliiefs of the Na'ii'oaqtAq.
^T'o't'opa, na'nO, chiefs of the Koskimo.
'■KsElallLtsawo qoayl'ni, tlie young men of the Na'q'oaqtAq.
♦"Ts'c'ts'eg'inaiia, elder hoys of the Nri'<i'oa(itoq, who fetch fuel, etc.
'Gue'gusoa, eater", riiid<lle-aged men of the Koskimo.
** La'ams Xu'mt'C'Lax NK'mstiEuik'ala.

!;"■■ ■;

i:.

;.:■.

.^^

iA [

'jV'- '. ■'

':'ii J =

t,'

'! !

554

REPORT OF NATIONAL MUSEUM, 1895.

i I

the world. All tiie tribes try to imitate us, but I have not seen anyone
who has been able to do as we do." Then all the jjeople said, '' True,
true!" Next NEmo'gwis's father, No'Lq'auLEla, spoke: "Look at me;
look at my son! You shall not call me chief on account of what 1 am
doing, but call my son chief, because I am doing it for his sake. 1 am
working for him; I want to make him heavier all the time."' Then he
asked one of the Na'q'oaqtoq chiefs, who had expressed his intention to
leave, " Is it true that you are going to leave? If you intend to do so,
wait four days longer, because my brother is going to give away
blankets within a few days," and he cimtinued: " Ma'malcleqala! my
sou is ready for you. He intends to give blankets to you. My brother-
in-law KuLE'm is also ready for you, and Afi'listiilitsa intends to give
blankets to you." Then the Na'q'oaqtoq, who intended to leave, arose
and said : " I wish tliere were two men like y(m in Tsil'xis ( Fort llupert).
You are the first who treated me well; you who asked me to stay here."
November 30. — In the afternoon the Koskimo sent their messengers to
invite to a feast. About 0 p. m. the people had assembled in their
dancing house. First a Na'q'oaqtoq distributed blankets among the peo-
ple, and then one of their number arose, holding a copi)erin his hands.
lie spoke about its value, and said that he was going to buy it. Sud-
denly whistles and noise were heard outside, and the Koskimo hil'mats'a,
who had disapi)eared the preceding night, entered, accompanied by his
attendants. He danced around the tire once and disajjpeared again.
Then the speaker of the Koskimo asked the Kw.akiutl and theNil'ifoacitoq
to sing. The Kwakiutl sang their two songs. The Nil'q'oaijtoc] followed,
but when in their first song they got out of time Yfi'ciois, the principal
hfimats'a of the Kwakiutl, got excited. lie jumped up, crying "hap,
hilp, hap." His nine attendants rushed up to him, and while he was
♦rembling violently they moved once to the right, once to the left behind
the fire, then arouiul the fire, and when they reached the door, they
went out. During all this time whistles were heard proceeding from
the circle of the attendants. While the Koskimo chief was continuing
his speech the whistles and the howling of the ha'mats'a Avas heard on
the street. Soon he returned, dressed only with a dancing apron, two
rings of cedar bark worn crosswise over his shoulders, and a heavy ring
of red cedar bark worn on his head. The first circuit he danced in a
squatting posture. When opposite the door, he was for a short time
carried by his attendants. In the rear of the house he turned once.
The second circuit he danced standing, ami the songs which were sunjv
during this time were in a five-i)art measure. His feet were put down
with the beats of the batons. The knees were lifted high up for each
step, while the trunk moved downvard at the same time. After lie
bad gone around the fire twice, his father dressed him with n fine 'Jhilcat
blanket and an apron and leggins of the same make, with which lie
made two more circuits around the fire. Then he disappeared, utterly

' That lueaus he wants to make his oriiameuts ol" red cedur bark more valuable.

THE KWAKIUTL INDIANS.

555

liap,

exhausted, in one of the small bedrooms. During the dance he had
apparently become (juieter and (piieter as time went on. Then Yfi'qois's
father arose and distributed a few blankets which had been fetched
durinjj tiic diuice of the ha'mats'a. They were given as an earnest of
the blankets with which lie promised to pay for the ecstasy of his son.

Now at last the Koskimo began to prepare the feast. While they
were engaged in this work, one of them shouted, all of a sudden:
"Listen! Wiiat is going on outside?" Kveryoiie was quiet, and sud-
denly the roof of the house shook violently. At the same time a boy
was seen in the entrance of the house being wafted up and down, lie
hung perfectly limp while he was Hying to and fro. Then the people
pressed up to him and phu-ed themselves so that the boy was in the
dark. Suddenly he had disappeared. Alter a short time his bloody
clothing and his head ring of red cedar bark fell down tlirough the
roof, and a short time after the bloody clothing of a girl also fell down.
Then the speaker of the Koskimo said: "Three of our youths have
been taken away by the spirits. Now our winter ceremonial shall be-
gin." (Ireat excitement prevailed, as this was quite unexpected to the
other tribes. Then food was distributed, during which time s])eeches
of welcome and of thanks were made. This was the end of the festival.

November i'l. — Early in the morning the old hfi'nuits'a of the Kos-
kinu), with three attendants, was seen on the beach pursuing a number
of women. It appears that they ha<l taken some of the food that was
intended for him, which had excited his wrath. lie ran after them,
trying to bite them, and they escaped into the water, which the
ha'mats'a is sui)posed to dread. There he kept tliem for a h)ng time;
whenever they made an attempt to escape, he tried to bite them and
drove them ba(!k.

In t4ie evening the father of Yfi'qois gave the promised feast, in
which he wa.s going to ])ay for the ecstasy of his son. The blankets
which he was about to distribute actually belonged to his mother-
When the people were assembled in the dancing house of the Kwakiutl,
she came in first, crying "iifi, hn, hu," which indicates the weight of
the blankets which she was going to distribute. She was followed by
the father of Ya'qois, who entered singing his secret song.' He was
followed by his son Ya'qois, the ha'mats'a, and by his sister La'stosalas,
who is the Ifi'ufialaLala of tlie former. Then the iniMubers of his clan
followed, currying the blankets which he was going to distribute.

The spe.iker of tlie clan Si'sinLae a>»ose and said: "Look at me,
friends, look at me well. This is my way of acting for my children."
Then he turned to the Kwakiutl and said: "Yes, my friends, here I am
again. I can not let j'ou rest, for we must try to pacify our great
friend.^ Now arise ! aiul take the han("les of your batons," and turnhig
to the Na'q'oaqtoq and Koskimo, Ikj asked them to help pacify the

'Ho'lig-a yo'Iaqula.

'Meauiug tlio hfi'mats'a Yfi'qois, who became excited the preceding day.

!"!

ill i '

,C'*«;^

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55G

REPORT OF NATIONAL MUSEUM, 1895.

Lri'niats'a. He said : " We have tried to tame hiui, but we can not do it.
1 am too iiKsijjniflcant as compared to him." "True, truo," said all the
people. Then they began to sing:

I liavo bi'cii all around the world mating with HaxhakiiAlnmiXsi wa

I give nobody time to oscapo iiit;, goiug around in tho hoiiHo with ItaxliakinilannX-

Bi'war.
You HaxliukurilannXsrwar-, center of tho earth, you wero crying Imii for me;
Vou MaxliakiiahiuuXsi'war', po»t of tho worhl, you wore crying h.ip foi' niti.'

Yii'qois and his k-i'miahiLala danced, accompanying the song. I*'irst
two songs were sung for the ha'mats'a, then two for the Ici'iniahiLala,
one of which was as follows:

1 keep down your wrath, Great, real Cannibal!

I keep down your whist!cn, (ircat, real Cannibal!

I kcej) down your voracioi^suess, Great, real Cannibal!

You aro always looking foi food, Great, real Cannibal !

You aro alwayn looking for heads, Great, real Cannibal!

Yi>n aro always devouring property. Great, real Cannibal!-

Thon the sjjeaker of the Koskimo arose and said: '"Ya, Koskinio!
Ya, Kwakiutl, Ya, Nfi'q'oaqtoq. This here is my ha'mats'a. ' I sold a
copper for 1,000 blankets and he swallowed it.' I sold a cojjper for
1,200 blankets and he swallowed it. At another tinie 1 bought a cop-
per for 1,200 blankets and threw it into the fire for the sake of his
name. Jfow look out! I may do the same again this year. 1 want to
make him as heavy as I can on my part. His father is doing the same
for him.'' Then Ya'qois's father arose and the people shouted : " Speak,
Chief; speak yourself; not through a speaker."* Then he said : " ]''vieiids,
look at me; look at me well, because I want to tell you who 1 am!
This is my way of doing. Five years ago you heard nun^h about what
I was doing. Then I gave my ha'mats'a first to Ya'qois. Ten limes I
gave blankets to the Koskimo. I want you to come to my house len
times this year, so that I may reach to the beams of my house. This is
not my way of doing. Chief NEqri'penk''Em, my father," and A'wate
taught me this way and I followed them. My name is rja'qoag'ila on
account of the copper which I had from my grandfather. My name is
Qo'moqoe on account of the ermine and abalone shells which I have
from my grandfather. Do you want to know how I obtained my
ha'mats'a? 1 opened my box and took out my dances, which I receive«l
from my brother-in-law, (J'uli's.'' Therefore I am not ashamed of my
ha'mats'a. Now I ask you one thing — do not call me ( JuO'telabido. " It

' Ax^pendix, page G88.
-Appendix, page (593.

^Ile had given his ha'mats'a to Ya'qois iit .i former time.
■•That means ho gave it away.
»Wai, ya'q'cgMi.ax, g'i'(ianif', xfi'mastala.
"He merely called liim father.
'Or Nu'xm-mis.

"Sou of northern tribe, because his mot'-cr belonge<l to one of the northern tribes
of the coast.

\
I

ii 1

THE KWAKIUTL INIHANS.

5r.7

am!

in well wlien I live like one of you, and it is well if 1 Jict like one of the
uortbern tribe, because my motlier was of bifjh blood iimon{^ her tribe.
I do not j,'ive this fe.stival that you may call me a chief. I give it in
honor of these two who are daneiufj here, that the words of their ene-
mies may not harm them. For this i>ur[>ose I build an armor of wealth
around tliem." Then his spcalicr continued: *• Vou iiave llnished, 1
am proud of you. Yours is the ri{;ht way of speakinj^. There is
nothing wrong in what you said." Then ho turned to the Nii'cfoacitofi,
addressinj^ their chief, K-ak-xiVlaso: "Did you hear wiiat my chief
said? He did not speak against you; he did not si»eak against tlie
Koskimo, and he did not speak against us. He shall be the speaker
of the clan Sc'nLKm.' Do not speak behind our backs, calling us
sons of northern tribes.- Our ha'mats'a is making us tir«'d. Now
take care! Look after your batons and speak carefjilly, and see that
food is given in the proper way to oui' great friend. He has many
fathers. If one of them has not enough property at hand, another
one is ready to i)ay for his ecstasies. Ho'Liditf'! Coni; and d(» what
you like with these blankets here. They fell from the red cedar bark
of Va'qois."

Ho'LKlitc arose and with him ^ima'x'idayu. He i)raised No'Lcj'au-
LEla, the lather of Ya'«iois, and said: "O Na'(i'oa(ito<i. This is the first
time tliat such a thing is done. His proj)erty runs from him in streams,
and if one of his rivals should stand in the way he would be drowned
by it."

Then he began to distribute the blankets, beginning with the ma'
maq'a of the Na'<i'oa(it6(i. Sometimes he did not know the proper
order and rank of the different names. Then he inijuired of tlie jjcoplo,
and they called to him, trying to help him. Some even threw stones at
him in order to attract his attention. After the first pile of blankets
had been distributed among the Ma'q'oaqtiM^, he took up the second
pile and distributed it among the Koskimo, beginning with tlieir ha'-
mats'a. After he had distributed all, he said once more: " Ue careful;
the supernatural power never leaves our ha'mats'a; if you should make
a mistake, he will become excatcd again." After his speech, the NiVq'-
oaqtoq and Koskimo sang a song on account of the distributicm of
blankets, and one of the Koskimo said: *' I begin to be afraid of the
manner in which we are being treated liere. The i)roperty which is being
distributed here reaches up to my throat. I will not blame No'Lq'auLEla.
My grandson is a ha'mats'a, and neither he has received a bhitiket nor
have 1 received one." It so happened that his name had been forgotten
in the distribution. Then Xr»'Lq'auLEla took the button blanket whicli
his mother was wearing and gave it to the speaker, who thanked him for
it. Next a Na'q'oaiitoq arose and sniil : "No cLin has ever been known
to do what you have done today, and 1 am afraid of you. Kwakiucl.

., 1

■■|>!

'Or Si slni.af'.

'■'His father was a nc'i'ltsutj.

558

REl'OUT OF NATIONAL MU8KUM, IStfr..

yim luul 11 cliii'l' liefore tliis time, but now you Imvf no chief.''' Upon
thin all tho Kwiikiutl Hiiid: ''True, tiut'; wr ran not deny '{."'

After these 8i»eecheH were linislied. food, wliieii consistiMl of riiih
apph's mixed witli p[i"«iif**'i was distributed anionj,' the jjuests.' When
tho people luid almost linislied eating, one of the Nri'«|'(»aqto(i jjave a
button blanket to his son in law as a promise of a ^reat number of
blaidvets which he was to give him at a later tinu'. Then tius recipient
thanked his father-in law. He took hisstafl", which he held horizontally
on his shoulder, and which he carried as thou};li he was loaded down
with the jjilts of his father-in-law. Slowly he went around the fire
8i)i^iii{f his secret son;;' — a tV»'X'uit soiif>, as he was a nieinber of that
society, lie turned wiien he came to the frtuit of the house and when
he reache<l the rear of the house. Wiiile he was still singinj;, all the
NiV(foa(ito(i sinj^ers assembled near the door. They held a plank to
beat time on and bi'fian to sin^. The man danced while they saiifj:.
After the se(M)nd son^j. he put on the button blanket and danced,
accompanied by the third son};-. Durinj; the fourth sonjihe took upsoine
burning coals and laid them before one of tlu^ men. This was to indi-
cate that he had power over the lire. Then he took another jjicce of
burning coal between his hands, rubbed it, and, swinj;ing his closed
hands forward and backward, he all of a su«blcn threw tlu'iii forward,
and as they parted the coals had disaj)peared, lie had transformed
the coal into a supernatural objeet which was to tly around tlu^ whole
world to see if there was a chief gi-eater than his father-in-law. In
four days he said it should return and briiij^- him answer. Then he
announced that he would keep the blanket which he had received,
and that he would not giv«^ it away, and the ]»eople replied: "Do as
you say."

Ill the evening the Na'q'oaqtoci held their kuc'xalak". AN'hen all the
people had assembled, the speaker thanked them that they had come,
and turning to his own tribe, he said: "Keep your batons in readi-
ness!'' As soon as he had ' lid so, the door opened and two men came
in wearing large blankets and imitating the motions of cormorants.
They entered by twos and threes and gathered in therear of the house,
standing in a row. When all had come in, tiie speaker asked the tirst
of the birds: "What is in your stomach ? " He replied: "Kwakiutl.''
Then he asked the next one: "What is in your stomacdi ?" lie replied:
"Four tribes," meaning the four tribes (»f the Kwakiutl. Turning to
the third one, he asked: "What is in your stomach?" Me rei>lied:
"The Kwakiutl, the Koskinm, and all other tribes." When he askciil
the next one, he acted as though he was vomiting. This means that he
was vomiting the property that was to be distributed at night. The
fifth one said to the speaker that he had gone from tribe to tribe through

' Moaiilnfr tliat No'Lq'aui.Ela, by liin nunierona distriliutionsof blankets, had become
greater than all the other chiefs.
* K-'esnoX ho'Xoa.
•'The crab applcB are picked while they are unripe, hoiloil, and kept in water.

B! i !

THE KWAKIUTI, INDIANS.

559

Upon

the wli(tl«' world swallowiii;; tlir trjbos.' After the speiiker liad asked
bvery one in this iiiiiiiiier, li*< thiitiked the coniioiaiits tor com in;;', mid
said: ''I sitn yhid that you are not light cormorants, but that "ou are
heavy witli property."

Another si;;nal was yiven to the sinfjers to beat time, an<l in came
tlie killer whales. Tluy also entere<l l»y rwos and threes. They had
tins made of wood tii'd to their backs, and came in blowinj;. Tliey
moved in a lu'nt jutsitiot;, ^(» that the fins stoo<l ui)rijiht. lilowiiig, they
went aronnd the (lie. where they remained standing vv\t to tlie cor-
morants. Now the speaker said: ''Do you know why we open our
ceremonial with the eiitrantre of the cormorants and of tlie killer
wh.iles? In olden times, when Kuckmixa'oe traveled all over the world
in his canoe Da'dai.a, he came to (loa'l.fjoaL'a'lalis, where the villajfe
of tlie Na'(|'()a(|to(i is stamlinji'. There the Na'(i'oai|to(j and the killer
whah's were livinji' at that time. Kiickuaxa'oc left them and went to
Ya'.\oeHti;m A Iter he hatl left, diflh-ulties arose between the Na'q'oacp
to«i and the killer whales. When Knekuaxa'oe heard of this, he trans-
formed ]»art of the whales into birds, others into sand. l"'or this reason
the sand of the beach GoiVLj'oaL'a'lalis is souudiu}; when it is stepped
ui)on."

After he had finished his si)eech, the women came in, dressed as birds.
They danced around the lire and st()pi)ed next to the cormorants and
killer whales. Then the speaker continued: "Do you know what this
means' Tlie b' ds were livings at Ya'xor'stEin when ivuekuaxa'oe
arrived tluuc. Ihey were livinj; in a cave. Kuekuaxa'oe painted them
dilferent cohus. The crows and the cormorants wanted to be made
prettier than all the others, and waited until the last, but then they found
that Kuckuax;i'or' had used all his i»aint aiul had only some charcoal
left, with wliicli he painted them. Therefore they are black. After the
birds had been pain Led, they came dancin}"' out of the cave. At that
time Kuekuaxa'oe's canoe was burned. If you do not believe what I
said, Koskin)o, come and visit me an«i I will show y(m the i)laee."
After this speech, the NiV(|'oaqto(i distributed their blankets ainoug
the Kwakiutl and Koskinio.

After this was done, a niessenjjer entered the house and said : "Some
strangers are on the beach." The si)e"aker of the Ifa'q'oacitoc] sent a
man out, who took a torch and went down to the beach. Soon he
returned and informed the si)eaker that some white men had landed
an<l asked to be ])ermitted to enter. The speaker sent for them, and the
uu'ssengers came back leading a younf"' Indian girl, who was dressed up
in European costume, with a gaudy hat, a velvet skirt, and a silk blouse.
Then they asked No'L(|'aui.Ela what he thought of her; if he thought
she was wealthy. They asked him to send her back if she should be
poor. He looked at her and said: " I can easily distinguish rich and
poor and I see she is wealthy. Let her stay here." Then the sjieaker

^§1'

I '

. I

:!■

' That means f^iviiijj awuy blaukt'ts. When blankets are given to a tribe, it is
called swallowing the tribe.

560

REPORT OF NATIONAL MUSKUM, 1895.

looked at her and said: "Oh, that is Mrs. Nfi'h'." They led her to the
rear of the house and asked her if she carried anythiiij;' in her pocket.
She i)roduced a roll of silver <iuarter dollars, which the speaker took
and distributed among the people. By this time it M'as near midnight.

Now the speaker said: "Let us take up the object of our conven-
tion." The festival was to be the initiation of a new q'O'miniuia.
About a fortnight before the festival the host's daughter, who was a
(I'o'minaqa, had died, and he wanted t() let his niece take her i)laco.
The festival was to be her initiation. She had heen hidden in a secret
room in the rear of the house, and when the singers began the songs of
the dead girl she appeared wearing a blanket, dancing apron, a round
neck ring, and a high head ring which was covered all over with down.
She danced very slowly arouiul the fire, accompanied by two attendants.
Her hands trembled. They were held horizontally forward, lightly
bent, her elbows resting on her sides. When she appeared, three
women began to dance in the rear of the liouse in order to appease her.
After four circuits she disappeared in her room, followed by her two
attendants and the three dancers. When the second song was sti\ick
up, she reappeared and danced in the same manner as before. At the
end of the song she went back to her room. During the third and
fourth songs she grew quiet and danced like other women. When
she appeared for the fourth time, she wore a huge round head ring. She
was accompanied by an old wonmii, the aunt of the deceased girl, who
wore no ornaments, and whose disheveh^d hair hung loosely over her
face. This indicated that she was in deep mourning.

Soon after the eiul of the ceremony the song of a man was h<;ard in
front of the house. He approached slowly. Now the door opened and
a naked person, wearing only an apron, and a head ring of red cedar
bark, arm rings, and anklets of the same material, appeared. He
stayed in the doorway for a long time, singing his secret song. Then
he came forward, looking upward, his hands laid Hat to the back side of
his thighs. With short quick steps he ran around the lire. The audi-
ence became restless, because they feared him, the ma'nuKj'a, the
thrower of sickness. When he entered, all the ha'mats'a had to leave
the house. As soon as he began his circuit, a man holding ;; rattle ran
up to him and followed all his movements. As soon as the ma'maq'a
came to the rear of the house he gave a high .juni]). The drannner beat
the drum rapidly and all of a sudden the ma'maq'a had (iaughthis mag-
ical stick, wiiich he held between his palms, drawing it out long and
shortening it again. Suddenly he threw it into himself. The staff had
disappeared and he fell backward in frightful contentions, lilood came
pouring out of his mouth and out of his chest. After soine time, ho
pulled the stick out of his nmuth, recovered, and continued his dance.
He tried to catch the stick again, looking upward atul holding his
hands close to his thighs. As soot> as he had caught it all tl>c i)eoi

peo|)le

arose, and when he threw it, they stooi)ed down, hiding in their
blankets and crying, "wa." The lirst time hethie>> his stick it <lid not

THE KW.4KIUTL INDIANS.

561

hit anyone, but when he threw tlie second time two younj^ Nii'({'oa([t6(i
rushed forward, bU)od pouriiij;- out of fclieir moutlns. After snine con-
tortions they lay there dea«l. The man who had accoinpanieil the
ma'maci'a's dance with his rattle was actinj,;;- as thoujzii the stick had
entered his throat and was sufiocating him. xVs soon as the ina'niacj'a
had thrown the second time, he disappeared in the secret room in the
rear of the house. Soon he reappeared, singing over the dead, who
werecarried into the secret room. Shamans were c, tiled, who sang over
them and cried "hoip,'' while the mn'maifa danced a tliii-d and a fourth
time, catching and throwing his stick, without, however, hitting anyone.
This was the end of the ceremony.

Norembir 3:J. — In the morning the Ivoskimo iield a secret nieetJng,
at which it was decided that Q'e'q'arujoala was to show the daoce
Ba'baqoayuL (soul catcher). In tius dance, wldch will be found
described ou page 575, the dancer ])retends to capture the sou! of
one of tlie audience; but a certain amount of property is nuule to
symbolize the soul. When therefore a dancer catches a soul, it nutans
that he takes away from the owner a certiiin amount of property, which
is to be distributed among the guests. Therefore the s^ieaker asked at
this meeting: '•(»>'e'<i'an(ioahi is going to show his dance. 1 want to
know if anyone wants him to catch his soul." Whoevei- intended to dis-
tribute blankets ottered his soul, saying: "(^'e'»fan(ioala, catch my soul,
for 1 want to give away blankets to our rivals." The speaker thanked
them for their otl'er. The soul is represenled in the dance by a small
ball of eagle down, which is attached to a string. Vs many balls are
attached to the string at equal distances as there are men who otfered
their souls to be captured.

In the afternoon the Ivwakiutl held a meeting at th«' assembly place
in the woods, in which they laid out the plan for the kuc'xalak", which
was'to take place on the same evening. Tlie Koskimo iiiteuded to have
a festival on the same day, but finally gave it up on account of the one
to be held by the Kwakiutl. The people asseiid)lcd in tlu^ evening.
The Kwakiutl sat in the rear of the house — the Koskimo on tlu- right
hand side on entering, the Na'(foaqtoq on tlie left hand side on enter-
ing. The last to enter were the nuMubers of the seal sociity, wiio
took their seats in the last row in the rear of the house. The singers
sat in front of them, whiles the old chiefs oecui)ied the front row. When
aP had assembled, the speaker of the Kwakiutl arose and said: " Wel-
come, friends, on both sides of the hous<>. W^e are all in our dancing
house." And turning to the members of the seal society: '" l>o not
go too soon, great friends.'' Now turning to the Kwakiutl, he said :
"Now be ready with your batons.''' As soon as he liad linislied ids

' Wii ! ([T'liifi'ii wri'\vii.\s(>to\viilii, lU'iiEiiio'k ". (i-ii'xinKiiH wc'Ksn Lixiiim
Oh! ciiiiie uii both HidttH in till- liiiiiHi', t'rii)iulH. Wo all insiili' in mu'

ts'iiii'alsr-x. K''r''8i,KH itiik''ri'liii.rii. n('nKiiiriktHi"''k'as. Wii

(laiiciiif; IwniHo. Nn' v"" .Vi'H h"'*'''" In (I". >;''•'"' ''''''I'ls. Oh!

iiOh nf'nr.ino'k" ((a s daxi.il liLaliiK'aOs saxH t'a'miiiyiKnis.
my I'riiMulH itnil you tako at tlii'lr vour liatoiis.

\a i.awn.iii.
taku caro in tlir Iiiiiimi<

NAT Ml S !».V

oiiils

^ : 1 • I ;

562

REPORT OF NATIONAL MUSEUM, 1895.

speech, the two messengfers who (stood in the doorway said: "K-ex*
and his sisters are coining/' ' Then tlie door opened, and the members
of the killer whale society entered, surronnding the dancer, whose name
was K-ex*. He represents the Mink, and performs the dance which,
according to the legend, Mink danced after having killed the son of
the wolves. He had a red circular spot surrounded by a black ring
painted on each cheek, lie danced liolding his palms downward and
raising them alternately to his eyes, as thougli he was hiding his face
behind his blanket. Anotlu^r man, whose name was also K-ex-, who
was sitting in the rear of the house, began dancing when the singers
commenced K-cx-'s song:

-^— y"

1 1 R -1 — «

Ya liil

Vii

Clapping, f j^«? ^*1

1 >*1 J'l

liii ya hii . . . . ya

h& Qapa - iiiii'lo K*c

x*a iiEqa - luii - i yaxa NGl - q'o - eIsB ■

^=^EtE^

i9-

las

ya hii

ya.

V /I •?/•?/•?

hii ya hii ...

That is, '' .Mink put on his hend tlie middle of the face of NoLq'olsKlas."

With the word "(^apama'lo" of the song the dancer put his palms
vertically to his nose, indicating the long nose of the fool dancers.
They inserted in the song tirst the name of the fool dancer Noi.ci'dlsElas,
who, as soon as his name was mentioned, tried to strike the dancer and
to stop his song. After his name they inserted those of No'L'it and of
Wa'xsiiEmlis.

Then (^E'hicx-Ala, speaker of the G'c'xsEm, arose and said: "This is
done in rivalry with what the Na'-q'oaqtoq did last night. They showed
us their legends; these are our legends. I do not need to tell them to
y<m; yon all know how K*ex", the Mink, killed the son of the wolves."

Now the door oi)ened, and four men dressed as policemen entered.
They were KuLE'm, MEsx-ri'ij, xE'lpatosEla, and (ii'o'koya.

The last of these a(!ted the judge and carried a book. He sent the

'G'A'xi.ig'ii K-r'X'ik' i.o'tiwan wis'waiioak'.
Ue cuiueii Miuk with Iiih Hiaters.

««

THl; ivWAKIUTL INDIANS.

563

. ya

ya.

policemen around asking if everybody was present, and KuLE'ni asked,
"Are all here T' The people replied, " Yes." Then tlie two other ))olice-
n.3n went around, looked at everybody, and stated tliat one person was
missing. They went out, and soon returned leading the old woman
(ludo'yo, whose hands were tiistened with handcutts. Tlien they pre-
tended to hold court over her on account of her absence. Tiie Judge
pretended to read the law on the case, and fined her $70. !She replied
that she was poor; that she was able to i)ay in blankets, but had no
ready money. KuLE'm, who acted the interpreter, pretended to trans
late what slie said into Englisli, and the i)ayment of 70 blankets was
accepted. Then the friends of (xudO'yO turned against the Judge and
said: "That is always your way, policemen. As soon as you see any-
one who has money, you arrest him and tine him." She was unchained,
and the policemen went back to the door.'

They called Iv-ex" and his friends, the killer whales, and told them
to fetch the 70 blankets. The cousin of the old woman, who was the
speaker of the Maa'mtag-ila, told them where to go, and soon they
returned, (ludo'yu's sister, Le'mElxa'lag'ilis, followed them, dancing.
All the people were singing a ha'mshamtsEs S(»ng for her. The blan-
kets were distributed in her name. The mri'm..,]'a of the Na'ii'oaqttxj
received his share first; then theother members of liis tribe, and after-
wards the Koskimo, l)eginning with the ha'mats'a. VVliile this was
going on, button blankets and bracelets tied to sticks were being carried
into the house. A G-e'xsKm, whose daughter had married Lc'Lcliilak",
a (M'gMhjam of the Kue'xa, was going to repay tlu' i)urchase nuuiey of
his daughter. This ceremony is called "the brief (|aute'x'a." The
speaker of the (r'c'xsEm, (^K'hjr'vala, arose aiul shouted: "Get ready,
Le'Leliilak","^ and called all the chiel's of the clan G-i'g-ihiam. lc'lO-
liilak" was sitting at the left hand side of the door, lie arose and said :
"Did 1 hear you call my name?" "Yes," replied the speaker, "your
father in-law is going to repay you." "Iwish it were true what you
said," ' renuirked Le'Leliilak",

Then tiie speaker counted 3!) button blankets and gave them to him,
saying that the fortieth was not (juite linished yet: and he added:
"Here are 120 blankets; if your button blankets should not be enough
for all the guests, you may use these." After he had spoken, K*a'qoU',
a speaker of the (i-l'g'ihiam, arose, holding the sjteaker's stall in his
hands, and said: "I will go and take the blauKcts." With (piick steps
he ran around the tire, turning in the lear and in tlie front of the house.
That meant that he was treading on all the tribes, because the KwakiutI
rank highest of all. Then he struck the pile (»f blankets with his

I' .

i:. >

'This portbrmaiu'e wiis lirst intruiliiced in lS(i5, and han Ut'cn liopt np since that
time.

•^Wr'jr-a JioaiiLx r.o t.rliilak".

(iiipn, Hlaiid in tlic hoiisit, M'Tcliilak".

^Wf'XKUL A.'lanrH i.as nc'ka.
I wish ItwnHtrue what lu- Hiiiil.

!9>^

564

REPORT OF NATIONAL MUSKUM, 1895,

I I

t '

stait". That meant he broke the canoe in which the blankets were
stored so that tliey fell into the sea, the sea meaning the other tribes.
Now he turned angrily to the Nfi'q'oacitoq, and said : '' [ am Le'LC'Lilak",
who promised to give blankets to the Nfi'q'oaqtixi." ' After he had fin-
ished, QK'lqf'X'illa spoke again and gave i^e'LOlillak" the name which
was promised to him at the time of his marriage by his father-in-law.
He said: "Your name shall be G'a'lqEmalis;^ your name shall be
(Jjsmo'ta'yalis- (howling over all the tribes), and your name shall be
L'emElxElagMlis^ and SEbE'lxalag'ilis.''

Then Nfi'mscjEmfit, an old chief of the G-l'g-ilqam, spoke: "Now
you will be Walas'axa'ak"."* Immediately x-l'x'Oqala, chief of the
G'T'g'ilqam, interrupted him: "I am the only one who has the
Walas'axa'ak". Do you want to know where 1 obtained it? Walas
Ni:mogwis and O'niaxt'iVlaLe lived in K-'iTqa. There he first came
down from heaven, there he had his dancing house, and since that time
it is called ' K-a'qa,' or built on a ro(!k. Come! Wa'xsqEmis, that we
may express our Joy." Wfi'xsciKmis is a fool dancer, and as soon as he
was called he became exdted, and ran around the fire in the fashion of
the fool dancers, crying "hi, hi, hi." Then the people sang his song.
Now x-i'x-eqala continued, tiirniug to theotlier tribes: "I will tell you
how strong my clan is: Llere is the copper Ma'xts'olEmtscwuL lying
dead in the Avater off our beach. Here is the copper Ya'xyaxaqau'-
loma lying dead in the water oft' our beach. Here is the copper
Ya'xyaxaciau'loma lying dead in the water oft" our beach. Here is the
copper Qoayi'mk'in lying dead in the water oft" our beach. Here
is the copper (}a'wrg*a lying dead in the water off our beach. Here
is the copper XE'n(iamala lying dead in the water off our beach,"''

When the name of the copper (^a'wi'g-a (meaning raven) was called,

•Nine years iigj Lr-'LOliilak" had promised blankets to the Na'q'oaqt/iq; ]iut as lie
had not tultillod his promise so far, he was much ridlculiMl. Whent^ver a festival was
lield, they said they heard him i^rying iu the woods because he was not able to
gather a sut1i(;ient nnmlK^' of blauketa.

-A Walas'axa' name.

^A ha'nisliamt.sKs name.

^La'ams Walas'axa ak" Lo
Now you Waliis'axak" you.

f'O'a'am MV<ioak' MaxtsTilEmtsr-wiiL

tllC ('OI)|IW

Tliiw ia

Miixt'.siilEinlsrwuI.

la'xoa i.'Emfi'ls.
on this buucb.

O'ame's
Tbix is

yjVxstfilis
it is ilcail
ii; flit' water.
Vaxyaxaiiau'lomak'a ya'xstali.s la'xoa i.'Emu'is, etc.
Ya'xyaxa<iini'lonia it is ili'iul on tliis lioui li.

in tlio water

The expression, ''lying dead in the water olV our beach,' meiiiis thtit the clan had
liroken it.

The tirst of these coppers is valued at 4,000 lilankets, tlu^ next at ;{,.")00 blankets
It is counted twice, liecause it was broken twice by the clau. The Qoayt'mk'in cop-
per is valued at 1,500 blaukets.

:'HE KWAKIUTL INDIANS.

565

Here

everybody expected tbat the hn/mats'ji would get excited, and looked
at liiin anxiously, but everything remained <iuiet, X-i'x-eqala continued:
"That is the strength of my clan. None among all the other Kwakiutl
claua ever broke as many expensive coppers as we did." With every
copper that he named he put his stait' down violently, bending his knees
at the same time. Then he turned to the (^r-c'xsKm and said : " I thank
yon for the button blankets and for the 2,000 bracelets," and promised
at once to distribute the blankets among the Nri/<i'oaqt«ui.

After Le had spoken, Lc'Leliilak" asked his brother-in-law, ''What
became of the 40 blankets which 1 gave you at *^he time of my mar-
riage to your sister? If you do not want to pay them, say so; but if
you do intend to pay them, let me know. Do as you have a mind to;
I do not care." Tlien his brother-in-law replied that he was going to pay
in course of time. Lc'LOliilak" then promised to give the 10 blankets
to the Koskimo.

Now Ho'LElitf' arose and said : "You have finished. Now let us take
up the object of our convention.'' The blankets were put aside. As
was stated before, the festival Avas to be a kuc'xalak" — tliat means the
initiation into one of the lower ranks of the secret societies. The per-
son to be initiated was the son of Sr''g'ag'ila, who had arianged this
feast. He gave his membership in tlie fool dancer society to his young
son. The jieople began to sing a fool dancer's song. Then suddenly
a fool dancer rushed out of the right hand rear corner of the house
carrying his young son in his arms and crying, *'wie', wie'." At the
same time he cleaned his nose and i)ut the mucus on the boy's face.
This is done because it is supposed that the power of the tool dancer
is seated in the mucus. After he had run around the lire once he dis-
appeared again beliin<l the curtain which was drawn in tlie rear of the
house. Ho'LElite arose again and said: "This is XuLt'aiia'Jag'ilis,"
thus naming tlie place whicli the boy was to occupy. The i>eople sang
again, and a woman wearing the headdress of the Na'naqaualii, came
out. Anotiier woman danced backward in front of her. A man carry-
ing a rattle accompanied her. l"'his dance was not an initiation, l)ut
only a representation of tlie dance which XM'x'e(|ala had obtained from
his wife by marriage. After tin's daiKU's was linished, a young hoy was
to perform another Na'iuuianaliL dance. lie came out and dancied once
around the lire, accompanied by one man carrying a rattle and three
others who watched him. He woi'e a head ornament with four horns.
After this danct! he disappeared behind tlie curtain, and when the
second song commenced, a large mask representing the sunrise Na'x-
naik-eniL appeared in the rear of the house, coming from behind the
curtain. It was a double mask, which in the courses of the dance was
to open. When the wearer of the mask opened it, one side of the
cover broke. Altlnrngh the attendants rushed nj) to the mask ih-.iiio
diately, trying to cover it, the ha'niats'a had seen what had happened

f I

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5G6

REPORT OF NATIONAL MUSEUM, 1895.

ill

i' ■

and beciiiue excited Jit once, crying "liiip, hap, hfip." The fool dan-
cers and the bears Joined him. The luTniats'a rushed down into the
middle of the house, the fool dancers struck and stabbed the people
and pelted them with stones, and the bears scratched them. The great-
est excitement prevailed. After a very short time the members of the
secret societies of tlie other tribes became excited too. Tlie ha'mats'a
of tlie Koskimo jumped up trembling and crying "hap, hap." The
Na'cfoaqtcKi ha'mats'a followed, and so did the pa'xala, who jumped
about the fire S(|uatting and crying '' mamamannunama,'' which is the cry
of the ghosts. lie took burning coals and firebrands and threw them
among the people. The women ran screaming into the bedrooms.
The Koskimo accompanied their ha'mats'a out of the house, and the
Na'n'oatitoq were driven out by their ha'mats'a. While this was going
on, some of the Kwakiutl were trying to rearrange the fire. According
to the rules, the members of the seal society ought to have broken the
right-hand side of the house fust, the left hand side next, and ought
to have driven out the people in this nrumer, the ha'mats'a biting
the people, the fool dancers striking, and the bear dancers scratching
them. But it seems that there was some misunderstanding in this
case, and the house was not broken, although the excitement which
l)revailed was very great. While the Kwakiutl were trying to rear-
range the fire, T'ctTsumx-tsana, uncle of the Na'q'oa(it«")q pa'xala, ran
around the lire shouting "naualakwai'!'" drawing the word out as long
as his breath would allow. As the i)eople left the house, the noise
subsided, although the members of the seal society continued to rave
in the house.

After a while the Koskimo returiied into the dancing house, four
men going first, each carrying a staff held in a horizontal piisition, and
each singing his own song.

They were Wlnri'lag-ilis. They led a young girl, who wore a head
ring. She was just initiated into a secret society.^ Then two of the
speakers spoke at the same time. So far as it was ])08sible to make
out what they said, they spoke about as follows: "This girl has been
the game of Wlna'lag'ilis, who is hunting novices." They led her
around the fire once and guided her behind the curtain. While she
was going around the fire, the Nri'(|*oaqtoq pa'xahi pointed his staff
at the Koskimo. This, it is said, meant that he would kill them if
they did not bring a novice.

Now the Na'q'oa(ito(i entered, lirst a ha'mats'a and two t'o'X'uit,
who held each other by the hand. When they came, the pa'xala, who
was all the time standing witii bent knees, dropi)ed down still lower.
Next, two ma'nuKi'as entered carrying a dead child in their arms.
T'o'pewa, speaker of the Na'c^'oacitoq said: "Na'q'oaqtoq and Kos-

'Spirit of the winter dauce.

'^People who are initiateil for the first time are called wfi'taiiEni. After they have
hecn Wii'tauKiu four times they become members of the higher societies, the Ifi'xsil.

THE KWAKIUTL INDIANS.

667

kimo, you have a lianl task; you must kick ajjainst a high moun-
tain.' Wina'hig-ilis or IIai'aLila«ias has killed this boy, the sou of
XExua'nEhi'ala, the pa'xala. The supernatural power came and took
bim away. He is dead. We will try to resuscitate him."

As soon as he said so, the nia'maq'a tried to throw tlie body into
the flre.^ T'e't'esumx'tsana and T'O'iu'-wa pushed them back and
asked for assistance. Now they i)ut tlie body down on top of a box
and T'o'pewa asked tiie hi^best pa'xala of the tribe to try to resusci-
tate the boy. Ld'Xoaxstaak" came and sang his secret song. Then
he spoke to the Kwakiutl : '• I'riends, if you have a mask for the
winter ceremonial whicij you want to sliow, do not let a stranger use
it; teacli your own people to show it, that no mistake may occur.
Only because a stranger showed your mask a mistake happened and
brought about our great ditliculty. I say so, T'o'pewa." ' Then he went
around the tiro singing. After lie had made one circuit, the women
joined his song and a deep sounding whistle was heard, which repre-
sents the breath of the pa'xala. He sang four songs, and after every
song the whistles were heard, livery time it sounded the Kwakiutl
beat time and cried "•hii, hii, h;i, hii."' Theii the boy began to ntove
again and pretended to come to life. This was the end of the festival.

When all was over, the hri'inats'a .of the Koskimo appeared on(!e
more and ran around the Are, followed by his assistants. Then he dis-
appeared again.

Kovemher :2:',. — Early in the morning the Koskimo dressed themselves
to meet their novice. Two messengers went through the viUage and
asked the jjeojde to clear the lloors of the houses and to sweep them.
They arranged themselves in two groups — first the wi'xsfi, then the
la'xsa. One of the former carried a skin <lrum. The men walked
first. They were followed by the women, among whom was the new
wa'tanEm, who was initiated the preceding night. The men were
singing while the women were dancing. The wfi'tanKm <lanced, raising
her hands alternately, her elbows close to her sides, the palms of the
hands upward. She had four feathers on her head ring. She did not
dance with thetirst song, but Joined the dance during tiie second, thinl,
and fourth songs. The la'xsa follnweil the wi'xsA at a short distance.
The men were singing, a woman beat a skin drum, and others, among
them another Wii'taiiEni, were dancing. Thus they walked from one
house to the other. A few hours after this tiu' ha'mats'a was heard all of a

'Meauiiig that they had to utrivo !ii;aiii8t the Kwakiutl.

-Ah all of this wan ([uito unprepared, tlio i ereiiiony was not carrltMl out as it is in
other cases. If the p^rforniaiice has been planned beforehand, the ma nia(|'as would
have i)rovided themselves with !i skeleton, which they would have carried in their
anus instead of the child. They would have thrown the bones into the lire, and
after the charred remains liad been seen by the jieoplc tiiey would have made them
disappear in a ditch made for the t)cc.;8ion, ami the l>oy would havct risen at the
phico whore the charred bones had been seen before.

'He spoke in behalf of the latter and Iheret'ovt! used his name.

; t

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568

KEFOUT OF NATIONAL MUSEUM, 1895.

;

sudden on the. beach west of the village, but soon he disappeared again.
Then the Koskimo walked behind the village, where the "breathing
hole" of the ha'nmta'a is supposed to be. During this time he is believed
to be in the uiulerworld. They went behind the village, thinking that
he might come up from underground. About 11 a. m., a man who had
gone into the woods west of the village to gather alder bark, was
attacked by the ha'nuits'a of the Koskimo. In order to save himself
from the attack, he ran into the sea and walked home in the salt water,
pursued by the ha'mats'a. His cries soon attracted the attention of
the peojde. They ran up to the ha'mats'a and surrounded him. He
was naked, except that he wore a head and neck ring of hemlock
branches and a belt and ai)ron of the same material.

After he had been caught, the Koskimo sat down, and the song maker
taught them his new songs. After they had learned the songs, they
arose. The men took a long plank and beat time on it, while one was
carrying the skin drum. They sang the first two of the new songs.
The women went ahead, dancing in honor of the hfi'matvs'a, who was
dancing in a squatting position. Thus they approached the village
slowly, going along the beach.

Finally they entered the dancing house, where the hiTmats'a danced,
accomi)anied by the first and second songs. Then he disappeared in
his bedroom with his attend.ants.

Now Lo'Xoaxstaak" arose and said : " Now. fiiends, I will ask you
to help me and dance tonight with the new ha'mats'a which was given
to you, Tocjoamalis, chief of the Koskimo, by the giver of the winter
ceremonial. 1 foUow his law. All the ha 'mats'as shall dance with our
new ha'mats'a. I do not know yet what his name is going to be. I ask
you, Ts'a'qoalag'ilis; and you, Ta'nisk'aso; and you, Qoa'ts'amya; and
you, LfMnElxa'lag'ilis; and you,Nri'noqois; and you^Wr'qoamiL{i'lag*ili8.
Now you all must go and wash in the water of JJaxbakualauuXsI'wae
and i)ut on the dress of the BaxbakualanuXsJ'wae. That is all."

Then Td'qoamalis arose and said: "O my children. I am glad to see
that you are obeying the laws that were given to our ancestors. You
know that if we make a mistake in this ceremonial, it means that our
lives will be cut short. When I was a young man, I have seen my
grandfather kill a man who broke the rules of the red cedar bark.
Thus I tell you A'Labala, and you Lo'Xoaxstaak". That is all."

Most of the people now left the dancing house. All day whistles
were heard i)roceedJng from the room of the ha'mats'a. The people
prepared for the dance that was to be celebrated that night.

The members of the seal society of the Kwakiutl had remained
in their dancing house since the preceding night. They were not
allowed to leave it until the approaching k-ik'i'lnala. The fool
dancers and bears however, were sent out every now and then to
get food. At other times they ran out of the house with their lances
and struck and scratched the people or threw stones at them. Some-

THE KWAKIUTL INDIANS.

569

times the ha'mats'a, accompanied by some of the fool dancers and bears,
would leave the house and attack the people. In the afternoon all the
members of the seal society appeared on tlie roof c'' the house.
Every society howled its peculiar cries, the fool dancers throwing stones
at the people. During all this time the people were forbidden to pass
in front of the house. Whenever anyone approached the house, the
members of the seal society frightened him away. While they were on
the roof of the house, all standing at the front edge of the roof, a man
approached. Immediately the ha'mats'a and bears jumped down and
pursued him. The fool dancers climbed down the sides of the house,
and all went in hot pursuit until the man escaped into one of the neigh-
boiing houses. Whistles of the different societies were heard in the
house all day long.

About half past six in the evening, Lagula'g'aliL and LO'Xuals black-
ened their faces, put on blankets and belts, head rings and neck rings
of red cedar bark, and strewed eagle down on their heads. Then
they left the dancing house and opened the door of the neighboring
house. There they stood, and Lagula'g-aliL cried: "Now, (jur-'qutsa
men and women, let us go into the house;" and Lo'Xuals added : " We
will pacify our cannibal." Thus they went from house to house. When
they had returned from the round, four young men went and called the
people, saying: "Now we come to make you rise." While they were
still going around, some of the Koskimo gathered in the dancing house,
beat the boards, and cried " yu" twice, giving a short linal rap with each
cry. As soon as the Kwakiutl heard the beating, they all went to the
dancing house. There the beating and the cries were repeated twice.

About 8 p. m. all had assembled in the dancing house. The men of
the Koskimo tribe were sitting in the rear portion of the house. Then
LoXuaxstaak", a Koskimo, arose and spoke: "Come, friends, that you
may see the manner in which I perform the winter ceremonial. This
was given to us by«the creator of our ancestors. Your ways, Kwakiutl,
ditter greatly from ours. They were given to you in the beginning of
the world. Take care and do not change your old customs, Kwakiutl ! "
Then he turned to his tribe and asked them to hold their batons in
readiness. While he was speaking he held his staff in a horizontal
position. Then Ho'LElite, chief speaker of the Kwakiutl, replied:
"Your speech is good, friend. It is true what you said. I am glad to
see that you are adhering to the customs that were given to you;" and,
turning to the Kwakiutl, he continued, "We must answer our friends."

Now the rest of the que'qutsa of the Koskimo entered — first G*a'loiL,
the chief speaker of the dancers. He held a speaker's staff in his
hands and carried a number of blankets over his shoulder. lie was
singing his secret song while the others were singing outside the house.
He sang as follows:

1. I tried to tame tbein by the power of my magic, friends.

2. I blew water upon them tu tametthom, friends.

i, (.

570

REPORT OF NATIONAL MUSEUM, 1896.

II I

A second speaker followed, carryinj; his staff'. His name is Ma'a.
He is the highest in rank of all the qur^'(|ut8a. When he entered,
G-a'loiL stopped singing and Ma'a commenced his secret song. At the
same time (IvVloiL addressed the people and said: "Now look at me
and at my friend. Look at iis, friends, at the other side of the house"
(meaning the Kwakiutl). And, turning to his own tribe, he continued:
"Now take care, friends!" To which A'Labala, another speaker, who
stood next to LoXuaxstaak", replied: "Yes, friends, let us keep in
readiness. If we should make a mistake, we shall not escape the power
that will kill us." During these speeches Ma'a sung his secret song, as
follows :

1. Ah, I liave everything ; I have all thct dances of my oiiemy.

2. Ah, I have all the death briiij«er8 of my enemy.

Now a third man, a wolf dancer, entered. Two white feathers were
attached to his head ring of red cedar bark and his head was strewn
with white eagle down. His name was NaqwaLaye. As soon as he
entered, TO'cioamalis and Lagulag-aliL, the chiefs of the Koskimo, who
had been sitting in the rear of the house, arose, and witli them their
speaker, Qoa'lx-ala.

Na<iwaLaye's head ring belongs to the descendants of Ya'xstaL of
the Naqo'ing'i lisala. According to tradition, the Xoya'lEs (see also
p. ',i'S2] had killed all the G*ig-e'LEm, except Leo'lExmnt and his three
sons, the eldest of whom was Ya'xstaL. In order to make his sons
8tr(mg, LOo'lKxmut dragged them over the beach around the island of
(l-ig-e'LEm, so that the sharp shells cut their backs. Only Ya'xstaL
survived this ordeal, and canie to be of sujjernatural strength. Then
they went to make war upon the Xoya'lEs. When they had reached
Ta'tsolis, a wolf came to their cam]) whih; they were asleep, threw
Ya'xstaL on his back, and carried him away. From time to time he
put him down, iu order to see if he was still alive. When he felt his
breath, he took him up again and contiiuied his course. Finally he
reached the village of the wolves. He threw Ya'xstaL down iu front
of the chief's house and, having assumed human shape, he whistled.
Then many people came out of the houses to see who had come. They
mistook Ya'xstaL for a sea otter, carrie<l him into the liouse, threw him
down, and began to cut hini up. When they had cut down his chest
and were about to open his belly, he jumped up and asked: "Will you
help mc to take revenge upon the Xoya'lEsr' Tlic wolves i>romised
to help him, and asked him: "What did you come for? Do you want
to have this wedge? It will help you to build canoes in whicii you can
reach your enemies." Ya'xstaL did not reply, but merely thought he
did not want to have the wedge. WTLaqfi'latit, (ihief of tlie wolves,
knewMiis thoughts at once. He asked: "Do you want the harpoon?
It will enable you to kill seals enough at a time to fill your (^anoe."
Ya'xstaL thought that he did not want to have the harpoon, and WlLa-
qa'latit knew his thoughts. Tlien the wolves ottered him the water of

•.3^.

wwaaa';

THK KWAKIUTIi INDIANS.

571

life and tlie <l(>ivtli brintycr. lie thonjjlit: "That i a what I came for.'*
WiLaqa'hitit knew his thouglitH and gave them to him. Then ho
ordered the wolves to devour Ya'xstaL. At once they tore him to
pieces and devoured liim. Tliey vomited the tiesh, and when WiLaqa'-
hitit sjirinKied it with tlie water of life, Ya'xstal- arose hale and well,
lie liiid become exceedingly strong. Then they carried him home. lie
was standing on the back of the largest of the wcdves.

After he had <'ome back, he and his f ither (rontinued their journey.
While they were traveling, Ya staL I ri«'d his death bringer. He moved
it in tlu' direction of tiie woods. At once they began to burn. Now
they met the Xoyfi'lea, who were coming up to them, nuiny canoes full.
Leo'lExmut said to Ya'xstaL: "Now use your death bringer, but do
not kill them outright; burn them.*' Then Y''a'xstaL pointed the death
bringer at the Xoyfi'lKs while his father was singing. They were
stricken with terror and Jumped into the water, their canoes caught
lire, and they were all transformed into stones.

The two feathers on the head ring of the dancer rei)resented the
death bringer of Ya'xstaL.

Next two (!ouples entered, ea(^h couple hand in hand. Tlie tirst couple
were r^a'La (a man) and rd'wig'ilis (a woman); the second couple were
G'ii'sa (a man) and G-o'tjoadc (a woman). G-a'sa was carrying a cop-
per. The faces of these four persons were painted red.'

When they had reached the rear of the house, G'fi'sa spoke as follows :
"Oh, friends! turn your faces this way. Look at me! Treat me and
my cedar bark oriuiments in the right manner. In former times 1 aiul
my people have suffered at your hands, Kwakiutl. We used to tight
witli bows and arrows, with spears and guns. W^e robbed each other's
blood. Hut now we fight with this here" (pointing at the copi)er which
he was holding in his hands), " and if we have no coppers, we tight
with canoes or blankets. That is all."

To this the speaker Qoa'lx-ala replied: "True is your word, friend
G-a'su. When I was ycmng, I have seen streams of blood shed in war.
But since that time the white man came and stoi)ped up that stream
of blood with wealth. Now we are tlghting with our wealth. Tiiat is
all.'' Then he said, turning to his tribe, "Now, my singers, take your
batons and l>e ready to sing.''

Then they all began to beat time an<l cried "he.'' Tliey (!ontinued
with a song, for two women. Me'xJis and Tsa'uLala, came in dancing:

All, niii^ician, all, ah, ah, iiia<;ician, ma^iciiui, magician. (Re])oate(l ad iiitiiutnii).)

When the dance ended, G*a'sa spoke again: "Y<m have seen oui' two
friends dancing on acccmnt of this copper. Its name is ' Killer Whale.'
It is the property of my tribe, of the Koskimo. Now l will sell it to

'Up to this year the Koskimo, Na'(i'oaqtAq, and La'i.asiqoala never nsed red paint
dnriuy th<' winter ceremonial. The (luO'qntsa of the Kwakintl have been using red
paint, and this has been imitated by the otlier tribes.

572

BKPORT OF NATIONAL MUSEUM, IHft:..

\\\\

: :/

you, Kwiikiutl. I promise to jfivo ilH value to you (luo'tKla, and to you
Q'o'iuoyue, and to you Walas Kwakiutl. aiul to you (^'o'nik'fitis.
This is ' Killer Whale.' 1 want to sell it at once." Thus si)eakinj,% he
pave it to (^V(i'an(|oala aiul said: "(loon! Place this copper before
our friends.'' He did so. Then a Kwakiutl chief, No'L(i'auLEla, arose
and spoke to (,J'»''(|'an(ioala: ''Hrinjjf the copper to me." He diil so,
and No'Lq'auLEla continued: "Oh, my tribe! my friends! Look at me.
1, No'Lq'auLEla, took the copj)er for the sake of your nanu^, Kwakiutl,
because your name is above those of all other tribes and I do iu)t want
to see it derided, l-ow, brother-in-law Nu'xncmis, look at me. 1 have
nothiuff with which to pay for this copper to which I have taken a
liking. Therefore I ask you and my wife La'msitaso to buy the (iopjter
for me. That is all, friends!"

To this speecih Ma'a, the Koskimo, replied: "There is no chief like
you, No'L(i'auLEla. You are the lirst one to treat us well. You carry
your tribe on your back by the strength of your wealth."

When he had finished, Tri'qoamidis,ohit;f of tlu^ Koskimo, took a pair
of blaidcets and spoke: "True is y')ur v/ord, Ma'a! No'L(i'auLEla is
our chief, for he gave us more property than any other chief of the
Kwakiutl. Go on, No'L<i'aur.Ela! buy our copper," and, turning to his
tribe, he concluded: "Thus I speak for our chief, Koskimo." Now he
held up the pair of blankets and said: "Look at this, friend! This is
our good will to our friends on the other side" (meaning the Kwakiutl).
" I want you to do as our friend G*o'(i()ade did who brought the copper
into our dancing house. Sell it for blankets and give tlieni away ! This
pair of blankets served to keep our copper warm. 1 took it off in
order to put it onto some of our friends on the other side. This is for
Ya'qois, Sc'ix, and Uo'LElite. It is given by G'o'qoade, the daughter
of Ko'kwiLala. That is all."

Then Ma'a and G*a'loiL went out, and immediately the que'qutsa
began to beat time and cried " yu ! " all at the same time. When they had
done so, the whistles of the ha'mats'a were heard on the roof of the
lumse. Then Ma'a returned, carrying a statt" to which an inntation of
a scalp was attached. He was followed by G'a'lolL. liotli rciuuiined
standing at the door, one on each side, and Ma'a said: "Friends, did
you hear that noise? If I am not mistfiken, something dangerous is
ue.ar us. Keep your batons in readiness."

W^hile he was speaking the door opened and the ha'mats'a Ya'xya"
k'alag'ilis appeared, crying " hap, hap, haj)." His face was blackened.
He wore a head ring and a neck ring of red cedar bark. His neck
ring was thin and set at two places with long fringes, indicating that
this was the first initiation of the new ha'mats'a. He wore no blanket.
Ue was accompanied by two attendants, avIio carried rattles. One of
them Avore a large head ring of red and white cedar bark, the ring of
the ma'maq'a of the hfdig-iliqala of the La'Lasiqoala tribe.'

'Seo " Iiuliauisclio Sagcu von iler Nonl-Pacifischou Kiiste Amerikas," Berlin, 1895,
page 187.

'»MiSi^..

TTTE KWAKIIITL INDIANS.

r.73

Ah hooii iiH Ii(>. entored Wwi Koskinio bugan to sing:

1. Your (IjitK'K ilti)'8 nut t^i|iiiil niiiH<, for I am tin* ^iver of iiiii^ic, hnnir>.

2. I liu\ o lifliMi ill tliu NtM^rt't room of I<axl)iikii!iliiiiiiXHr\vai', tlie ^iver of nia^ic. liaiiir.

3. In lii^li ccstaHv wiik KaxliakualuniiXHj war, tin* ^ivt-r of maKic, Iiaiiii', nvIkmi I was

final' liiiii and iittured liiu cunnibal cry, liuxbukiialauiiXHi'wai', thu ^iver oi'
iiiajric, liaiiii'.

Tho socoiul song was as follows:

1. I am kniiwii Ih'it aim all ov«r tlic world, I <ho siiprr latiiral oiif.
1'. I am riMiownt'd liurc and all over tin* world, I the »<'.ipfrnatiiriil iini>.
',i. You are tho groat one who givcH coppern, who gives ]>ropcrty, tlui Hiipt*rutitiiral
one.

While the lu^tple were singing, the hfi'mats'a danced in the doorway
in a 8([uatting jxisition, turned around, and danced toward tiie n^ar of
the house. Two women danced for him, one to tlie right, one to the
left of the door. When he had reached the left hand rear corner of
the house, Mfi'a and G-a'lolL Htei)ped forward and foHowed him, saying
now and then: "(ireat is your nnigical power. Do not be too violent
in your fury,'' and the attendants cried '• hoip, hoip.'' Whenever the
singers came to tho end of a line, the ha'niats'a stopped dancing and
cried "hap." The attendants gathered around him while the sound of
whistles was heard.

After these two songs had been sung, Ma'a spoke: "Friends, we can
not pacify the great hiTmats'a with these two songs and by means of
the dance of these two women. Xow arise, women, a"d dance with
him. If Ave should not succeed in i)acifying him, we should always be
troubled by him. We should not be able to eat in our houses on ac(!ount
ofbiin. Therefore, friends, sing again.'' While he was 8i»eaking, the
sound of the whistles continued co be heard. The hn'mats'a was cry-
ing " hap." Then A'Labala stepped up to him and dressed him with a
black blanket and an apron and strewed eagle down on his hair.

Now the singers commenced the third song:

1. Y'oii iin; looking for food, great magician, you are looking for men, mfi ha.

2. Y'ou are trying to eat as much as you desire, great magician, yon tear oil' their

skins, ma ha.

3. You go close to the secret room, gr<*at magician, you have been inside the secret

room, mfi ha.

During this song the ha'raats'a was dancing in a standing position.
His movements were becoming less violent and the sounds of the
whistles were becoming fainter. The cries "hoip" of his attendants, the
singing of the men, and the dances of all the women were beginning
to pacify him. At the end of the song the women took a rest. They
had been dancing, their backs turned toward the fire, with the excep-
tion of two who were standing at the sides of the door and who stood
turned toward the fire.

Now the speaker G-a'sa Joined Ma'a and (t'iI'IoIl, who were standing
near the door. Then the singers began the fourth song :

1. The chief cannibal of the whole world cried hap ; mc, hamil.

2. Now eat, chief cannibal of the whole world, me hama,

3. Do not try to hide from me, mc hamu.

I'!"!

574

REPORT OF NATIONAL MUSEUM, 1895.

The hfi'mats'a was dancing still more (luietly, first to the riglit and
then to the left in the rear of the bouse, then around the fire. In front
of the fire he squatted down, crying "hap." Ilis attendants gathered
around liim and shook their rattles, crying "hoip." Then, with the
beginning of the next line of the song, lie continuod his dance, and
after four circuits he disappeared behind the (uirtaiu which was
stretched in the left-hand rear corner of the house.

Then Ma 'a, who was still standing near the door with his two com-
panions, spoke: "Friends on the other side of the house! Now our
great friend is pacified." While he was speaking, Ko'kwiLala, the
helper in rhe winter dance, swept the fioor with hendock twigs, in
order to prepare it for the following dances.

Then A'Labala, who was standing in tlie right-hand rear corner of
^he house, spoke: "Take care, friends on the other side of the house.
Watch my customs, for they were given to my tribe, the Koskimo, and
to the L'a'sq'C'nox and G'o'p'enox, and to you Gua'ts'rMiox, b ' the
Maker of the world. Your customs, friends on the other side of the
house, ditt'er from ours. They were given to you. I am glad to see
that you as well as we are observing our old laws. Now Tabala,
Ha'nk'ala, Tsa'xis, and LoXuals, go and fecch our chiefs blankets.''

The four men left the house, and soon they returned carrying the
blankets. (l-iVsa took one pair and said; " Ho'LEliti"' and Xu'xnr'mis,
look at these blankets. That is the i»ower of our winter dance. The
hil'niats'a who Jus*" linished dancing is Ya'xyak-a'lag-ilis, and tliese
blankets will be given away in honor of his name and of his dance."
Then he gave the first blanket to Ya'qois, the chief ha'niats'a of the
Kwakiutl, and then to the other men in order. When all were dis-
tributed, Ho'LElite spoke: "Friends, did you hear what G-S'sa sai?' ?
Evi'rything he said is true, except uJ>e remark, in which he is mis-
taken. You said that your customs in regard to dances and festivals
dirter from ours; remember, we are all of the same name. That is all.
Thank you for this red cedar bark that you gave us (meaning the
blanket). Now I have finished."

Then (Joa'qoaxst'ala walked around the fiie, ajiparently without any
purpose, but in fact as a signal for the dancers, wlio were standing out
side che house, to enter. The door flung open, Ma'a, (x-a'lolL and
G-a'sa, v/ho remained standing near the door, ga\ c a sigrml to the
singers, who began to beat time very rapidly. A song was heard out-
side the lumse, and now a dancer. K'uc'daqala by name, entered with
quick, short steps, his hands stretched backward under his blanket,
his face blackened. Ilew.as both mii'maq'a and ha'mshamtsEs. As
soon as he had come to the rear of the house, the singers ceaaed beat-
ing the boards. Ma'a said: "Thank you, friend, for coming to this
dance."

Then (r'a/lolL gave another sig!»al, and a female dan(!er, T'e'i.a by
name, entered, her hands stretched forward. Again the singers stopped

bL.

THE KWAKIUTL INDIANS.

675

the

beating the boards. G-fi'lolL gave another signal, and a second
woman, (r-a'lg'amqas by name, entered, and danced in th(! same man-
ner. She stepped up to T'e'La, and the singers stopped beating the
planks.

Then G'il'sa Hi)oke: " Friends, look at these two women. They are
the mothers of my tribe. They carry all the winter dances. Whenever
these two appear, we must be on the aift, for they are always followed
by other dancers." When he had 1 ished. LoXoaxstaak" told the
people to be <!areful, becausehe had heard the voice of Q'c'q'aiiqoalii, the
Bn/baqoiiyfiL (soul catcher).'

As so.'ui as lie entered, all the dancers stooped down as though they
were trying to hide, for fear that Bri'baqoayfiL might take their souls.
His aunt, Pn's(iaas, took a position to the left of the door, and while he
was walking anmnd the lire «she danced the ha'm irimtsKs datice.
When he came back to the ]>lace in fro:it of the tire, all the people
arose and he litted liis liands. the palnif- being held close together.
This was rei)eiited tour times. AVhen he stoi)ped the fourth time in
front of the tire, he opened his palms and the "soul" was seen between
them. The speaker told the singers to stop beating tlie boards, and
Mfi'a went about among the people in order to tind whose soul the
dancer had caught. After a short while he turned to the people and
sat*** "My friend Q'e'(i'anqoala has cai)tured the soul of our chief
li^ ,olag*ili'<.*' Then the latter step])ed forward .aid asked the singers
. to sing the song of Q'c'ifauqoala and of his aunt Po'sqaas.

They -^ang as follows:

1. I u* to olitain your ct'dar bark ornaments, ha, your cedar bark ornanioiils, liamf^

■10, haiiH', baim"', liainf' hr- haina br br- liama.

2. Now yoiirdanco will Hbinc tbroiiijlioiit tbe world wherever a winter dance Ih held;

Giver of lisbt, liaiui' inr. hama.

During tiiis song the Ba'ba()oayfiL was danci.ig on one spoi, in
the rear of the lire in a l)ent r;. sition. Po'sqaas was danciing the
ha'inshamtsEs dance to the left of the door, and (x-fi'sa and (r-a'IolL,
the greatest ma'maq'a a -long the Koskimo, danced around the lire,
their elbows held close to then' sides, forearms held forward, hands
closed, and thumbs strt^tched upward.

At the end of the dance La'qolag'ilis spoke to QV-'q'anqoala : " Come,
my son ! I thank you for bringing back my soul, for I am saved now."
Then he called the two chief speakers, A i.abala and Lo'Xoaxstaak".
They followed his summons, and he javc them a stick about 2 feet
long. Lo'Xoaxstaak" held it up and said, "(Hi, friends on the other

'This is a t'o'X'ult dance of the GTi'p'enAx. The dancer is supposed to be able to
catch the absent souls of people. Ho dances, his jahnalicdd close to the liody, like the
ma'niafj'a. (See p. i)tin.) A string is lastcned to .lis niiddlt' linger and a small ball of
eagledo\Tn is fastiMied to the middle of the string. When lieoi)enshis bands, the lial!
is seen in the middle between them, tlie ends of the string being iu'd to the middle
fingers. It rei)resentH the soul that the dancer has captured. The <lotail8 of this
dance are described in tlie text. (8ee also p. 561.)

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side. 1 am glad that we have someone who can catch onr souls when
they tly away from us. Now 1 will pay you, Kwakiutl. Thus I speak
for Lil'iiolag'ilis. Here are blankets for you, (rue'tEla. Here are blan-
kets for ycm, Q'd'moyue ; blaukets for you, Walas Kwakiutl; blankets
for you, Q'o'mk'fitis. This is a canoe worth 100 blankets, given by
Q'e'q'ancjoala, the son of Lfi/qolag-ilis.

To this La'mg-ala, a Walas Kwakiutl, rei)lied: "Thank you for vour
good words, A'Labala. Did you say that you have someone who under-
stands to catch the souls of men?" "Yes," shouted many of the
Koskimo. Ho contintied: "Thank you. We might need your help."
Then, turning to the Kwakmtl: " Friends, I ask you to keep yourselves
in readiness, for the Koskimo are like to a vast mountain of wealth, from
which rocks are rolling down all the time. If we do not defend our-
selves, we shall be buried by their property, liehold, friends! They
an dancing and making merry day after day. But we are not doing
so. Remember, this is our village and (mr battlefield. If we do not
oi)en our eyes and awake, we shall lose our high rank, liemember,
Kwakiutl, we have never been vanciuished by another tribe. That is
all."

Now a loud clapping was heard outside the house. The walls were
beaten with sticks, and Ma'a g.ave a signal to the singers to beat the
boards. The door opened and a man entered, the chief gue'so, fol-
lowed by four other members of the group.' They hopped into the
house holding their feet <;lose together. When they Imd reached
the rear of the house, Ma'a, who was holding a gun in place of a
speaker's stafi', spoke: "Friends, why should you not come to Join our
dance?" and, turning to the Kwakiutl, he continued: "Friends on the
other side, these are cmr friends the 'Pigs!' Formerly tl-ey were
'Sea Lions.' This is to inform y<m." Next, LoXoaxstaak" said to the
chief singer, Qoa'qoaxst'ala: "Look out! our friends are very merry
and they wish to dance." The maa'myaeuox^ commenced a song, which
was taken up by the singers:

1. What is ou tlio enemy's ])lanl«ct? Wit'O.

2. War is on the (enemy's blanket. Witr.

The women arose and danced, raising their forearms and holding up
their first lingers. This song and dance were repeated four times. At
the end of the song the singers beat time very rapidly and then tlie
ha'mats'a's cry "hap" was heard in the secret roonu

This song and dance were given by the wolves to Ya'xstai., and ai-e
used by his descendants to excite the ha'mats'a and warriors who go
out to battle.

When the singers commenced the song for the tliird t ime, G'a'loiL, who

'This is one of the que'qiitsa groups of the Koakiiiio. Tlieir prosont name in
guii'niiso (pigs) while formerlj' they were called i.'e'LexKn (sea lions).

•Atiotlu'r of the (mr'(|nt8a sofieties of the Koskimo, embracing the daughters of
the chiuts — those who must not be maltreated.

THE KWAKIUTL INDIANS.

r.77

rcpresentt'd Va'xstaL liimselC, Joined the dance of the women. He
junij)ed about in a circle in the wihlest fashion, Tiicn the ha'niats'a's
cries "hrip,'' and tlie ([uieting calls of his attendants, "hoip," were
heard.

After the soii<>' and dance had been repeated a fourth time, Xnh''(|ulEls,
a (i-o']»V'Uo.\, and his .si^'aker, IIe'g"ilaxsr''k'a, arose. The latter took
up some blankets and spoke: *' Yes, friends on the other side!
Kwakiutll 1 have luy ways of celebrating' the winter ceremonial, and
you hav(^ your own, dilferent from mine. Thus it was given to you by
the (liver of Dances. 1 should like to have your dances, l)ut I am
afraid to change my ways, for they were given to me in the beginning
of the world. This song which we Just sang was given by the wolves
to Ya'xstaL at rja'yaiL when he received the death bringer with which
lie was to burn his enemies or to transform them into stone or ashes.
We aie of Ya'xstai.'s blood. Uut instead of fighting our enemies with
his death bringer, we light with tliese blankets and other kiiuls of prop-
erty." Then he distributed the blankets among the Kwakiutl.

Xext, two yoi;ng men whose faces were bhu^kened stepjjed forward,
andoneof them said: "1 am going to look for my friend." lie wentout
and brought an old woman to the mi<ldle of the house, where she sat
down. (>oa'qoaxst'ala said: ''Take care, friends! this woman is going
to danti . i'repare to sing her song.'' Then the singers beat the boards
rapidly ;•' <•■ cried ''yn." The beating and tiie cry were repeated at a
given signal. As soon as the second cry died away, another ha'mats'a
was heard outside the house.

A'Labala, who had left the house a short while ago, reentered, stood
in the doorway, and spoke: "Look at \w, friends! Nowtakecare! 1
have seen something cmlside the house that looks as though it was not
going to have mercy upon anybody. Thus 1 tell you. Now beat the
boards!" Then the singers began to beat time, the door opened, and
the ha'mats'a entered crying "hap, hap, hap." At once everybody
i'ommenced to sing his or her secret song. A'Labala went up to the
ha'mats'a with short ([uick steps and then back again, saying: "Come
friend, that this great tribe nniy see you." Then he turned around
and said: "This is Ts'sVijoalag-ilis, our chief ha'mats'a. Take care,
friends; he devours proj.erty, not llesli of men,"'

Now the ha'mats'a came down to the middle of the house, lie wore
a head ring of red cedar bark, to the back and from of which branches
of balsam i)ine about six iViehes long wen; attai<'lic<l crosswise. Uis
neck ring was worn over the left shoulder and und^r i h<' light arm. It
was nnide of red cedar bark woun<l wMh ln'an<'Iiesof Mniun i)ine. The
women began to dance for liint. He /lanciid, st|uaffing, toward the
rear of the house, anri was joi»»«s^ by tli** (Ad Wii'mats'as, Ta'nisk-aso,
Qoa'ts'icmya, Lr'inKlxa'lag'ilis, Na^i-^ md W» <y»«Mnii,a'Iag*ilis, who

entered one by one, cj'v'ing -hap.'' rioatiy I'liey i-i'»-»»4*d the rear of the
house, where they remairwjd ^jbw^iiijf m * I'vw, tttfiv backs turned
NAT Ml :s \)o ;i7

<. ' I il

578

RErOUT OB^ NATIONAL MUSEUM, 1895.

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toward the fire. Then the door opened and the new ha'niats'a, who
had been brought back in the morning, entered, crying "hap, hap,
hap." Ue wore a liead ring made of balsam pine, to which a long
plaited trail of the same material was attached. The trail reached
down to the small of the back. Three white rings about one inch in
diameter, made of cedar withs, the bark of which had been strii)ped
off, were attached to the ring over his forehead and one on eatih side,
all on the same level. Another ring of the same material was attached
to the trail. Tie Avore an apron made of balsam pine; his neck ring,
arm rings, and anklets were made of the same material. Tie was held
by one assistant.

As soon as he entered, the singers began to beat the boards, and con-
tinued until lie had come down to the floor. Tlien they began to sing
his first song:

1. Ho cried luip for mo, tlio onlj' great lieing in our world.

2. Baxbal<iirilauuX8i'wiir' cried li.ip for ine, tlio gi'<!at caiiiul).il of our world.

3. HaxljukiirilaunXsi' war- taught me to devour lives, the .yreat eainiibal of our world.

He danced to this song, and Ts'a'cioalag-ilis, the chief ha'mats'a,
danced forward to meet him, cried "liapl"' and attacked the ]>eoi»le.

After this songLoXiiaxstaak" arose in the rear of the house, holding
a copper, and a woman named Ayacja, brought a stiii» of calico about
40 yards long, which was unrolled and spread in a circle around the fuv •

Then the singers began the second song:

1. 1 giv<! you to cat, T give you to oat, good canuibal.

2. I pacify you with property, I pacify you with property, good cannibal.
.3. I push (b)wn your wildness, I push down your wildness, good cannibal.

4. I give you lives to eat, I give you liven to eat, good cannibal.

The ha'mats'as were dancing between tlie calico and the fire in a
squatting position. Their attendants tried to pacify them with cries of
'■hoip," aiul women danced for them. Tlien A'Labala st<^i)ped forward
and asked the singers to wait before beginning the third song. He
called his speaker, To'cioamalis, who took his position in the rear of the
house, and addressed the peojjle as follows:

''Yes, my children, I am the storage box of your thoughts, for I
remember all the old tales, and in my young days I have seen things
which you y<mng people never heard of. It is good that tliere is one
old man who can show you all these things. Now I will go to this
ha'mats'a and take olf the dress that TiaxbakualanuXsi'wae put on
him." He stepped up to the hfi'mats'a, who was standing in the rear
of the house, and took off his head ring first, then his neck ring. lie
cut off the arm rings and anklets and gave them to T.am;iLa. Then he
asked Xau'a(iala to bring blankets and ornaments made of red (iedar
bark. Nau'a(|ala went to letch them from his bedroom, and when he
ha<l returned, To'cioamalis proceeded to dress tlie ha'mats'a. He juit tiie
blue blanket over his back and cedar bark ornaments on his head,
his neck, his arms, and around his ankles. He also tied a dancing

THE KWAKIUTL INDIANS.

579

1 held

apron aioiiiid his waist aud strewed eagle down on his head. Thtu
he said, '• It is done."

The young ha'niats'a cried '•hap, hilp, Imp,'' and attacked the peojile.

Now the singers began the third song:

1. '1'ln^ icdiii- biii'k oi' tlu) winter (liiiicc is al! uroiiiul thu world.

2. Till! c;i,n]o down of tlu; wiiitiT daiwo is nil aroiiiid tlio world.

H. riui songH of tilt' winter daii<'e jirt! most powerful all .iroimd the wi>rld.
■1. I'or 1110 cried hap, I'l.ixliakualaniiXsi war, thf j^reat ina<rician.

During this song all the ha'niats'as were dancing in standing pos-
ture and the women were dancing tor them. At the end of tlie song
they all stood in the rear of the house.

After a sliort while the singers beat time again and commenced the
fourth song of the hiVniats'a:

1. Nol(od\ can imitate \ onr ciics, ji'reat liaxhakn.ilannXHi wac, <;i'fat nnij^ician,

Inmni nni,
Nol»ody (^aii imitate yonr uancc, ;;rt'at liaxbaknalauuXsrwac, groat magician,
Iiama ma.

2. I was taken into ilie room of HaxliaknalannX.si wae, the great magician, hama ma.
I r('c<'i\e(l tlM! reil cedar hark of JiaxhaknalannXsi'wae, the great magician

hania ma.

3. lie put into me all the dances. ISaxhaknalanuXsi'wae, the great magician,

hama ma.
3. 'I'lie cannih.'il pole is shaking, the pole of Maxhaku.ilanuXHi'wae, the great nuigi-
cian, hama ma.

When the song was nearly ended, the hfi'mats'as disappeared in their
secret room, led by Ts'a'qoalag'ilis.

Then Lo'Xutixstaak" stepped forward, still holding his copper, and
spoke: ''Now that is the end, friends. You hav^e seen my way. This
is my w;iy.*' With this he pointed to his copi>er. *'This is the price
of ii ha'nnits'a. J do not mean you, KwakiutI; 1 mean my rivals in my
own tribe. They all want to have hii'mat.s'as, l)nt they want to show
them cheai)ly without giving away a copper.'' Tlie ivwakiutl inter-
rui)ted him now iind then with cries: "'That istruel your words are
triu'.chief I" Lo'Xiiaxstaak" continued : "Our hrr'mats'a touched some
of you, KwakiutI, in his excitement and hurt you. This copper, the
fiice of which is engraved with the design of the gri/./ly bear, is worth
r)00 blankets. It is to pay those whom our great triend lias bitten.
Vol, La'nisitaso, wer(? bitten this morning. Mere are .">(» bhinkets of
this L'Oiiper for you; ami you, IIo'lElite, oO blankets of this copper for
you; and you, G'iiig-alXola, r»0 blankets of this cop[)er for you; and
you, No'Lii'anLEla, r»0 blankets of this copper for you; and you, Iv*ex-,
r>0 blankets of this copper for you; and you, (J|a'wi(|an', 50 blankets
of this cojiper for you; and .you, Xu'xncmis, ."iO bhinkets of this cop-
per for you; and you, Mc'tioiidaxstaia. r»o bhinicets of this copper for
you; and you, K-a'tioLc, 50 blankets of this copiier for you; and you,
La'mg ala, 50 blankets of this cttpper tor you. Thtit is all. Now,
(^oa'ymioalag'ilis, 1 will ask you to (ionie aud tell the .story of the

580

KEPORT OF NATIONAL ML'SEUM, 1805.

1 y.

I :

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■1 '^.

liii'mats'ji, for the tribes say we own ncitlier hii'inats'a nor other dances.
That is all."

Then <)()a'yu<ioala<^-ilis came forward. The Koskinio placed a box
for him in the rear of the house. 1 le sat down and bejjan :

" Bo quiet and listen to me, for I am j;"oing to tell yon the story
of this ha'mats'a, which will show yon that wc, Koskinio, (i'n'p'r'nox,
L'a'sq'cnox, and <«ua'ts'cn(>\-, do not steal winter dances from you,
Kwakiutl, nor from other tribes. All tlie winter dances were f;i\eu to
us by the Maker of Man in the bej^inniny of the world. I he ha mats^a
whom we have seen tonight comes from Ibd'alik-awe, All the clans
Jlahai'alik-awr- of all the tribes in tin; whole world ha\e a ri^^ht to a
ha'mats'a with raven whistle, for liai'alik-awe had a ha'mats'a with a
ravi'ii whistle ar the ])lace which we name Lala'tV, and his iia'mats'a's
name was (^Ja'yuL and (i)alainii'laj'Mlis. We may use either of these
names for our ha'mats'a. We will call him now (,>a'ynL, and if he
should be taken away ayain by BaxbakuiilaniiXsi'wae. we will call him
Qalama'layilis. You, Kwakiutl, yon always tise hcnilotk branches for
your ha'mats'a, for it was giv'en to you in this manner by the Maker
ofjMan. It was given to us to use balsam ]>iue for our ha'mats'a and
for all other dances. The white rings you saw on the head ornaments
of our h;i'mats''a are the same as worn by J}axbakn;ilannXsi'wae when
he was excited. The attendants passed ropes through these rings to
tie him down, tiiat he might not leave his house and devour his ])eople;
and the trail of his ornament served for his attendant to hold him.
You also saw the streaks of blood riuiiiing from the corners of his month
to the lobes of the ears. They iiidi(!ate that liaxbakurdaiinXsi'wae
Mve.^ on nothing but blood. That is all."

iie had hardly iinished when Lo'Xoals, a Koskimo, came forward
from the rear of the house holding a single blanket. He spoke: •' Look
at me. See this single blanket! 1 am tired of waiting so long at this
place for one solitary single blanket. Now 1 will show you that 1 do
not care for a singles blanket." lie tore it, threw it into the lire, and
continued: "Now you v. lio saw it in the lire take good care to keep
it warm. All single blankets will go there hereafter. We are too
great a tribe to recicive only a single blanket each." Then LamaLa
went up to him and stopped him. He held six button blankets and
sa^i:

"Friends on the other side! ICach of us has something to say.
Lo'Xoals has had his way when lie wanted to burn this blanket.
Kwakiutl, he did not mean you. Do not feel offended by it. \ have
rivals in my own tribe and 1 must wake them nj) from their sleep, for
they do not see that it is hard work for us to light yon with projx'rty.
We are the Koskimo, who hav«', never been van(|uishetl by any tribe,
neither in wars of blood nor in wars of i>roperty. Now I will ask you
one thing: Treat me well. Of olden times the Kwakiutl illtreated my
forefathers and fought them so that the blood ran over the ground.

Tin-: KWAKIUTL INDIANS.

581

Now we fitjlit with button blankets and other kinds of jiroperty, sinil-
inj;- at eacli other. Oli, how good is tlie new time I That is all. Now
to these button blankets. Son-in-law. come and stand where I can see
y(ui." Then Nan'aciala stepped to the front of the house and said:
"Here I am." LamaLa continued: "I understand that you have no
button blankets. Therelbre, I thou{.jlit I might bring you some. Here
are six button blaidcots. 1 took tliem from your wife's back. Now
come and take them, and do with them as you please.''

Nau'a(iala asked; "What did you say, my father in-law ?" Then
LamaLa repeated: "I told you. son-in law. that I had taken six button
blankets from the back of your wife and 1 give them to you. Now
come and take them." Nau'acjala spoke: "I will go, for I am not afraid
to go and take them. I have given away button blankets three times,
and this will be the fourth time. Now 1 will go and take them." Then
he went back to his place and said, turning toward the people: ■•Oh,
my tribe! look at these button blankets iuid see what I am going to do
with them. One of you shall tell me what to do with tiiem."

To tills the old woman who was standing near the door replied : " My
tribe, 1 want to say a few words to you, and particularly to my son, who
asked to be told what to do with these blankets. Friends, you all
know luy name. You knew my father and you know what he did with
his pro])erty. He was thoughtless and did not care what he did. iJe
gave away or Idlled slaves; he gave away or burnt his canoes in the
lire of the feast house; he gave away sea-otter skins to his rivals in
his own tribe or to chiefs (»f other tribes, or he cut them to pie(!es. Vou
know that it is true what I say. This, nij' son, is the road your father
laid out for you and on which you must walk. Your lather was no
common man; he was a true chief among the Koskimo. Do as j-our
father did. ICither tear up these button blankets or give them to our
rival tribe, tlie Kwakiutl. That is all.'"

Lo'Xoaxstaak" arose when she had finished and asked: "Did you
hear what our aunt said :' I will not block the road my father laid out
for me. I will not break the law that my chief laid down for n>e. I
will give these button blankets to my rivals, the Kwakiutl. The war
that we are having now is sweet and strong." Then he gave the but-
ton blankets to the Kwakiutl; lirst to Ya'cjois, then to the old chiefs.
After they had been distributed. Lo'Xoaxstaak" said: "I'liese button
blankets are tlie red cedar bark that I have taken from the head of my
hfi'mats'a. Next the men brouglit him 40 white blankets, and he said:
"These white blankets are the red cedar bark that I have taken from
the neck of my ha'mats'a and 1 am going to give them to you, Ivwa-
kintl.'' He distributed them among the next in rank. Tlieii he took
the calico and said: "This is the red cedar bark tliat 1 took from the
arms and from the legs of my ha'nuits'a. I will give it to the women
and children of the Kw:ikiutl." They tore it up, aiul gave the pieces
to the Kwakiutl — first to Ya'cpiis, then to the others.

;—fl|4BC'

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REPORT OF NATIONAL MUSEUM, 1895.

(A
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With this tlie festival ended, and the people went home. It was
about 1 a. ni. when the calico was distributed.

About 7 p. m., November 23, IlO'LElite sent two messengers, NoLElag*-
ilis and Kur-E'm, to call all the men of the Kwakiutl tribe to a secret
meeting to be lield in his house. The messengers went into all the
houses and called the Kwakiutl, whispering into their ears. They
slijjped out at once and went to IIo'LElite's house. (Ireat care was
taken that the Na'<i'oaqt6q and Koskimo should not know what was
going on. As soon as the men were assembled, IIo'LElitr' arose and
spoke: "Indeed, friends, you have gratilied my wishes, for you all
have come as soon as I sent for yon. 1 am glad that you are keeping
the laws that were handed down to us from the times of our grand-
fathers. You will have observed that the Koskimo are likely to beat
us in our war with ])roperty. Therefore I ask you not to be asleep,
else the Koskimo will surely walk right over ns, friends I Wake up
and open your eyes. IJo not let the wealth of our rivals blind you.
Our ancestors have never been vanquished. I do not want to see the
Koskimo vanquish us now. 1 have called you in order to inform you
that my chief Se'g-ag'ila is going to give a winter dance, and I will ask
you, my friends, how we shall begin it. I want you to decide in regard
to the manner of beginning the ceremonial. That is what I wanted to
say to you, wa, wa.''

The men remained silent for about twenty minutes. Then Nu'xnemis,
the chief of the winter dance of the Kue'xa, arose and said: "Indeed,
JIo'LElite, you are always keeping the rules laid down in the times of
our ancestors, for instead of beginning the ceremonial without notify-
ing us, as others might do, you tell us of your plans and secrets as our
forefathers used to do; and that is the right way." Then he turned to
his own tribe the Kue'xa and said: "Don't you feel glad that my friend
ITo'LElite, the great magician, was kind enough not to keep his secrets,
but let us share them ? You also, La'mg-ala, ought to feel proud that
he invited us to know of his plans. Do you not think that it would
be best if the clothing of Wlnfi'lag-ilis were brought out by this secret
meeting? Y(m all know what I mean. The clothing of Winil'lag-ilis
consists of hendock branches, and his play is AniE'lk"or NfiLanuLdEls.
The AniE'lk" must be shown at daybreak, and the NfiLanfiLdEls may
be shown at any time of the day. 1 think it would be best to surprise
our rivals, the Koskimo. Let us call all the men and women before
daybreak tomorrow and go to the meeting jdace which our forefatheis
used for the AiuE'lk". You all know the rules of the AniE'Ik". That
is all. Now 1 have finished."

Then Ho'LElite replied: "Thank you, my friends. Thank you,
Nu'-xncmis, for what you said. You are the only one who wants to
keep the rules that were given to us by our ancestors. Friends, I want
to ask you one favor: Arise before daylight. Tell me now if you are
willing to do so and to follow our friend Nu'xnemis's advice. Let the

If \

THE KWAKIUTL INDIANS.

583

■|.<

women of your households know about tliis socret mt'etiiiy luul keep it
from our rivals, the Ivoskinio. I will send two messenjiers in the
morninf'' to cull you by tupping at your bedrooms. That is all. Now
go home and have a short sleej)." After this speecli all went liome.

Norcinher :JI. — Early in the niorninj;- llo'LElite sent NoLKla;;'ilis and
KuLE'm to call all the Kwakiutl. They went around and tapped at
the outside walls of the bedrooms. The people arose at once and went
out to the place where the AmE'lk" is held. Tiiis place is about 150
yards from the east end of the viilajie at the edge of the woods. The
men went into tln^ woods and cut otf hemlock branches, from which
they made head rings and neck rings; with these they adorned them-
selves, as well as the women. Then Nu'xncmis told the people to get
ready for the fust cry, and he himself sung out "ho" as loud as he
could. Then all the people beat the boards, which were laid down at
the place of meeting, and cried "he.'' Next all the ha'inshamtsEs
dancers — all of whom are women — were tied to a rope which was held
by a man. The bear dancers were tied together in the same manner,
and led by another man, one of the old bear dancers. Then the
ha'mshamtsEs began to cry "wip wip'" and the bears began to growl.
Now Nu'xncmis sang out again, "ho;" the i)eople beat the boards and
responded by the cry "he." The ha'mshamtsEs began to cry "wip,"
the bears began to growl "wo ha," and the fool dancers cried "wlhl'."
After a short interval, Nu'xiu''mis sang out "ho" for the third time,
and the people and the dancers responded in the same manner. Then,
whih' the nieu were still beating time and while the various cries were
being uttered, Ya'c^ois, the chief ha'mats'a, rushed out of the woods,
followed by his six attendants, and crying "hap, hap, hap, hap." He
ran about among the people in a state of great excitement.

Nu'xnr'mis spoke: "Let me ask you what has liap])ened that Ya'cjois
should be so much excited?" Ho'LElitt' replied: "We have not been
in the house of BaxbakualanuXsrwar'. liut our friend YiV<ioi8 has
passed through it eight times, lie knows all that belongs to the win-
ter dance, and he knows all the mistakes that may be made. Ya'(jois
has seen that we have no chief t*o'X'uit among ns to throw the super-
natural power among our I'riends here, and that has made him wikl.
Therefore 1 will call someone who has been t'o'X'uit lour times to be
our chief in the AmK'lk"." Then he called a woman, saying: "Come,
WlhuKioa'lag'ilis! Take your place, for you were nuide t'o'X'uit by your
father four times, so that you are not afraid of anything." Then he
(tailed all the people to stand in a s(juare, and tiie woman took her
position in the middle. Upon Ilo'LElite's command, the men com-
menced to beat the boards. He asked K-ex- to step inside the s(pmre,
and to show the Avonum what to do. He obi-yed, and while the jteople
were beating the boards K-cx- began to dance in a stooping position.
He looked up and down and trembled while lie was running backward
and forward with sliort steps. Finally he turned to the right and

i I

584

KKPOKT OF NATIONAL MUSEUM, 180.-).

■|

(!iiiij?ht till', snponiatiirul power of the winter dance Itetween lus jialnis.
Four time8 lio ran backward and forward, .swinj{in}'' his luinds, the
palms of which wore jmissed together, then he threw it upon the peo-
l)le, who bef>an to laugh, Avhile some cried ''hap" and "wilii'." Now the
woman was told to try to catch the sniiernatural i)ower. She went
through the same motions, and when she caught the si)irit, the sound
of whistles which she had hidden in her mouth was heaid. Four
times she ran backward and forwanl, then she threw the supernatural
l)ower among the people, who stooped down at once. Then (hey began
to laugh and to utter their cries. This continued Ibr a few minutes,
then she caught the spirit again, whereupon Xu'xnemis sung out "ho"
for th(! fourth time. The people responded "he."

INIeanwhile the day had broken. The jieople arrangr'd themselves in
procession, which was led by Ya'qois and his attendants. They were
followed by the bear dancers; then came the fool dancers and the
lia'ni,shauitsEs, and finally, as a fourth group, the people surrouiul-
ing the t'o'X'uit who had thrown the supernatural ])ower into them.
Ya'qois first entered the house of Nu'xncuiis, followed by the rest of
the procession. Wllamioa'lag'ilis was the last to enter. She was
accompanied by Ilo'LElitc and Nu^xncmis, who remained standing,
one on ea(;h side of the doorway. As soon as she had entered, she
commenced singing lier secret song:

1. O friend! I have been jniule to sot everything ti> riglits. () Irieiidsl yo. yo, yo,

yci, I'rienil! yo, yo, yo, yei, friend.

2. O friend! I carry in my liands tlio dunces of niy rivals. O frioudsl yo, yo, yo,

yei, friend! yo, yo, yo, yci, friend.

3. O friend! Thoy tried to strike me witli the death hringer. <) friends! yo, yo, yo,

yci, I'riend! yo, yo, yo, yci, friend.

4. O friend! And tlic lire of death ha.s been i»iit into my liauils. O friends! yo, yo,

yo, yci, friend! yo, yo, yo, yci, friend.

She sang this song standing in the doorway, and during this time
(5-aig"alxola, who waa standing among the people, said: "I am glad
that you have come, and tliat you compel us to follow the laws of our
ancestors; but sing louder, that we may know who you are." Then
he turned to his i)eople and ijontinued: "Take care! Sometimes the
t'o'X'uit will come to a house in which there are many people and will
benefit them, but generally they do harm to them." Then the wonmn
stoi)ped singing. Ild'LElitc gave a signal to the people to l)eat time,
and Nu'xnemis cried "hd," as before. The people responded "he,"
l)ut kept on l)eating the boards. Then the t'o'X'uit went forward to
the rear of the house, leaving the fire to her left. She moved in a
stooping position, looked up and down, and finally caught the super-
luitural i)()wer. Then the whistles were heard again. vShe threw it
among the i)eople, who first cried "ya," as though she h.ad missed them ;
but then they began to utter their various cries. vVfter a few minutes
she took the spirit bai^k again and all were quiet.

Then G-a'lg-axola said : " What was the matter Just now ? 1 told you

THE KWAKIim. INDIANS.

585

to takt' {{ood care siiitl not to yield, ami you scciiic'd to have lost your
sensc'H. Take Ix'tter care the next lime."

Tlieii they walked out of the iiouse in the same older, tlic^ t'o'X'uit
with her two attendants beinj;' the last. When Nu Mifniis left the
house, lie cried ajj;ain "ho," and all the peopk; responded "he,'' but
the lia'niats'a cried "hai>, liap, hap, haj)," the hears <!ried '• w<i. ha,"' the
fool dancers "wdii," and the ha'nishanitsKs "wip, wip." In this man-
ner they visited four houses. In each house the t'o'X'uit caiij;lit the
suiiernatural i)ower and threw it upon the i)eoi)le. as described hereto-
fore. Kvery time she threw it the u])roai' increased. The jieojile shook
their blankets to indicate that the power had ent«'rcd them. 'I'liey
lauj^hed and cried, and kissed each other's wives, for durinj;' this time
there is no jealousy and no (luarreliiif^.

After they had visited four houses, Nu'xncmis led them back to the
winter dancinj^' house of Sc'g'ag-ila. They were nian-hing in the same
order as before. Just before they enteied, Ilo'i.iolitc spoke: "l-'riends,
1 missed one of our number." The peojih^ asked who it was, and he
rei)lied : " It is the son of our friend Sc'yayila. The spirits have taken
him away. Let us go into the house and see what wc can do for our
friend." Then the people entered. As soon as all were in, the whistles
were heard in the ha'mats'a's room. Then lIo'LKlitc spoke: '• llntcr
this house of our ancestors and observe the rules that were laid down
for the winter ceremonial. Now be hapi)y. 1 thank you that you all
have come to this morning's ceremonial, for I do not like to have the
Koskimo or other strangers laugh at us. W any of you should have
gone home before we finished, they might have had cause for doing so.
We have done well, and the spirit of the winter dance is pleased with
our work, else he would not have taken one of our number with him.
Therefore I myself and my friend Nu'xncmis are pleased with you. W\'
can not do anything withcsut you, for what is the power of a chief
without the help of his tribe ? Y'ou call me and Nu'xncmis chiefs of the
winter ceremonial, but we have no power without you. Now I have
linislie<l." Then Nu'xncmis sang out once more "ho," the t'o'X'uit
repeated her secret song, and when she had linished Ho'LiJitc gave the
signal for the people to beat the boards. She stretched her hands for-
ward and caught the supernatural power in the same manner as de-
scribed before, and threw it ui)on the people, who cried again. Three
times she caught it and threw it upon the peoi)le. The fourth time
after she had caught it she threw it up into the air. Then she sat
down.

Now Ho'LElite arose and spoke: "O friends! Do you see how I look ? I
am almost ready to run away from this house of the supernatural power.
1 was standing near the post and next to me was standing K-cx-'s son.
As soon as our friend Wilanqorr'lag-ilis caught the supeinatural power
the fourth time and threw it upward, it came and took the son of our
chief K'cx' along. Friends, there was one taken away this morning,

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Photographic

Sciences
Corporation

33 WEST MAIN STREET

WEBSTER, N.Y. HS80

(716) 872-4S03

■1

586

REPORT OF NATIONAL MUSEUM, 1805.

iiud a sc'coikI one was taken just now, so there are two of our number
missing to-day. If the supernatural power continues in this manner,
we sluill Lave no children left. Therefore 1 think 1 will go home and
hide." When the people heard this, they cried: "Oh, do not go!
What shall we do with(mt you, the only one who can speak with the
spirit of the winter dance."

(J-a'lg-axola said: "Indeed, llo'LKlite, your words are true. But
why do you want to run away and leave us in tiiedark? Vour name was
given to our ancestors as a light by which to see the spirit of the win-
ter dance, and you also, Nu'xnr'inis, were made chief of the winter dance
of the Kue'xa. If you run away, what cm we do, for none of us can
speak to the spirits as you two friends do. Take care, and let us stand
our ground. Let us face the si>irit of the red cedar bark. Now pass
around the batons and let us sing the songs that our grandfathers
used in order to drive away the birds of the red cedar bark, for 1 am
afraid of the way in which our people are disai)pearing to-day. ^'ow
1 have finished.''

Then Nu^xucmis called all the men together, struck the board once,
aiul cried "wo wo ai." Then all tlui people struck the boards together
and cried " wo wo ai a ai a k'as ai," beating time rapidly for a few min-
utes. Tiien Nux'nr'mis struck the board with one sharp stroke and
cried " wr>." Then all the people did the sanse, all striking the boards at
the same time with one short, loud rap. Immediately Ibllowing this
rap they beat the boards rapidly, crying "he,'' drawn (mt very long.
Then they were quiet, but the whistles continued to be heard.

G'a'lg*axr»;.i said : " You have failed to drive away the spirits with this
song." Then Nu'xn»''mi8 gave another rap and cried "hanui ma ma.''
Then all the people began to strike the boards rapidly, ami cried "hama
ma ma ma ma," continuing to beat the boards for a few minutes. This
cry is intended to drive away the grizzly bear. Then Nu'xuemis gave a
short rap, crying at the same time "luuuam," and all the people gave a
short rap and cried " hama ma ma," and then ceased beating. The
whistles were still heard.

Then (r-a'lg'axola said: "Vou have missed the spirit of the cedar
bark again. Nu'xuemis struck the boards as before and cried
"yihi i i i." Then the people took up the cry in the same manner as
before, crying "yo hi i i i hfi n n u," and again Nu'xnrmis gave the signal
to stop, as before, by the cry "yihi," and the peoi)le finished, crying
"yihi i i 1 hfi fi fi." Still the whistles continued to be heard.

Again (l-u'lg-axola said, "You missed the spirit again, t'uv tli«' whistles
continue to sound. Now try to find a song that will drive tiiem away."
Now Nu'xnr-mis cried " wup," as before, and the people reiieated " wup,
wup, wup." Nu'xuemis gave the signal to stop, as befiue, crying "wup,"
to which the people n^sponded by crying " kux, wup. wup, wup." Now
the sounds of the whistles began to grow a little weaker.

Then G-a'Ig'axola said: " Now you have hit the birds of the ceremo-

J^i

THE KWAKIUTL INDIANS.

587

But

\' "

iiial, for you hear that their cries have changed. Look out, Nu'xnf'mis
and Ho'LElitr', aiul you members of the seal society, and you quc'ijutsa."
Then Nu'xnrMnis gave a new signal and began to sing, accompanied by
all the pe(>i>le, who were beating time very rapidly. The song was as
follows :

Wo wO

Clapping. ^^ ^^ etc.

kyaa

ai - kyas mu - ta

Slide.

iHi^^Sl

ai - kyas me - La

hai

At the end of tlie song tlic nuister of cer-
emonies cried ''hfi;"' and when he had tin-
ished, all the ])eople sang

4::

hii lie.

This song was repeated fonr times, and all this wliile the sound of
the whistles was growing less and less. Finally, at the end of the last
song, the people cried in resimnse to Nu'xncmis's cry, "wo hii'he, wa
wa" and with this the sound of the whistles ceased altogether.

Then (iM'Ig-axola said : " Wa, wa! I can not say nuich now, for we are
surely all very hungry. I>ut 1 will thank you for driving away the
bir«ls. 1 am afraid of the way in which our children were taken away
this morning. Our friend K-r-x* has asked nu'i to invite you, Ya'cjois, to
stay and to have something to eat, and all you, niend)ers of the seal
society, and you, ([ur-'cpitsa. Now take your seats." Then all the jieople
sat down in their propei- i)laces, while YiVijois letired to tin* secret room
of the ha'inats'a in the rear of the house. Then K*ex' and his fiieiuls
brought dry salmon and resisted it. They scut a i)iece to Ya'ijois^
and then distributed tlu^ rest among the members of the seal society
ami the (lue'qutsa. They sent a dish of grease to Yil'<iois, an<l then
gave the others in order, one dish to every four persons. Alter they
had eaten, K-cx- asked them to keep their seats, as he intended to
give another feast. llo'LKlitc, who acted as K-ex-'^s speaker, said:
''Now friends, my chief K-0\- is going to give another feast. Fjct us
sing and let the world know that we are feasting. I'ass the batous.

r)H8

KEPOKT OK NATIONAL Ml'SElM, IHOr..

I .

Wa liavo iimcli to do bol'ore this night." One man distributed the
batons, and now Nu'\n*inis began the song of tiie lia'niats'a Hu'bago-
hiyu of the Kiicxa, and thi^ latter tribe sang as follows:

1 Voii iiro litiikitiK tor food, griiat magicinu, liuiiir.

2 Sweet IS \\ lint you will o:it. K^'fit ••iiniiilial. liniiH-.
;<. Voii will hwiiIIow imn ,'iliv<>, ;;rc)it cannibal, liunu'.

After the llrst song was tinished, Nn'xnr'uiis began another song of
the same ha'inats'a, whi(;h wsis also sung by the Kiie'xa:

1. Ituxltnkiii'ilannXNj wae wuh looking tor food for in<>, Iininai.
-'. liiixliaUiiiilaniiXHi wac was looking t'nr invn tor nif, liainai.

3. ItaxhakiiiilannXMi wac was looking; lor corpHos I'ornio; tlicrct'o'-o yon un^ teared

by all, as you will devour men, haniai.
•I. VesI all aro at'ruiil of you, eldest brother! You wlio eni|ity llie liouHes. jjreat
nia;;ieian.

After these two songs of the Kue'xa, the song maker of the Walas
Kwakiutl i'ommenced the following song:

1. I want to eat you; I am a );ruat magician.

2. Vonr (laiHM- is jjottiiiK jjreater all the time, you true danonr.

3. Your daiire is yrowinj; j{''''»t»)r all the lime, you true ilancer.

The second song of .the Wsilas Kwakiutl was as fcdlows:

1, lie cried hap tor ine, tin* ^reat inaKioian. hamamai.

2. lie Haii^ the hou^h of the winter dance for me, the great magician; haiiiai.

'A. I went through itaxbakiialaniiXsi wac's hoime, the great inagieian'H; hamaiiiai.

4. I went to the far end ot' our world. I am liked by all as far as the edge of mir

world. All try to imitate me; hamamai.

Wlnle the last song was being sung, K-ex- ;ind his friends were prepar-
ing the Iteiries. The dishes w«'re placed in four rows, and two men were
sent aroiiiMl to count the peoph^ by thrt'cs, while a third one distributed
the spoons. Tlieii K'cx- called llo'LKlitc to come. He took U]) a di.sh
iind said : " Now friends, we are reatly to eat. Hui 1 do not want to have
any trouble. I want to keej) the weatiier calm f«)r our great friend
Yil'iiois, for if I do not give to him first he will grow as wild its the storm.
This dish is for you, Yii'qois." Then he took up :uu)tli<'r dish smd siiid:
" This is for you. seals, and for your frieiuls.'' Thus the ilishes were all
tlistribuled, one being given to each three persons. IJefore they began
to eat, a man was sent to V'iV(|ois, to see if he had commenced eating.
SiMUi he came back «*arrying the empty dish and laughing. He said:
"Look itt me, friends. Our great friend YiV(|ois must have been
hungry, for his dish was emptied bt^fore I jame to see him. Now eat,
for you must ho hungry also." Then all began to eat.

llo'i.Elite arose, holding his sjM'aker's stall', and said: "Friends, I
feel hajjpy <m account of this day's work. It seems to me I am seeing
our gnnidfathers, and tluit pleases me much ; and it must please yoii
too, i.ii'mg-ala; and you, i.a'LastiKm; and you, NE'msciEmut; and yoti,
K-c'cjalc; and you, Ts*i'lg*axsta. I know you all feel very happy totb-.y.
Only do not forget the laws of otir gramlfathers. IJut 1 nuist not sjiy

THE KWAKIUTL INDIANS.

689

that iigain, for yon siro keeping them well." While Ini was ssiyint^ so,
some of the oM people remarked: "'Yes; it is trne." And he <'on
eluded: " I kn«>w we are glad today. Now eat, for our chiefs food is
sweet.''

Now the people ate, and when they had tlnislied, most of them went
liome. The ha'mats'a's whistles were heanl during this time in his
room.

About li p. m. the people came to fetch blankets, which were to be
given away in honor of Yn'qois, in payment of his last ecstasy. VVhen
the blankets were being brought into the house, the tally keeper of the
G-o'p'cnox came in to look after the pioper distribution of the blan
kets. He gave the names of the elans ami the number of blankets which
were to be given to each name in each clan. The blankets were
arranged in such a manner that those intended for each clan were lai«l
in the same direction, while those of the next elan were place<l cross
wise <tn top of the preceding lot. Wherever a man was to receive
blankets who still owed some to the giver, a number of sticks <'orre-
sponding to the nnnd)er of blankets due were plac«'d in tlu^ j)ile, which
were given to the debtor as canceling the i\vh\, according to the num-
ber of sticks. After the pile intended for the (IvVp'enox was arrangetl,
the tally keepers of the <»ther tribes came in and looked after the l)lan-
kets whu'h wen; to he given to them. In the evening a feast was given,
the blankets were distributed, and shortly after the beginning of the
feast the ha'inats'a Ya'qois cann^ in and danced three times; the hrst
and the se<'<Mid time in a scpnitting position with an (trdinaiy blanket,
but tiie third an<l fourth time in a standing position and wearing a
Chilcat blanket. As everybody was tired on account of the long <'ere-
monies of the preceding nights, the feast closeci early.

yorcmhvr L''i. — Karly in the nmrning T'o'kuiL, chief ot the Koskimo,
sent his two s|)eakers, A'l.abala and WalkaLtsEint, to the chiefs of the
KwakiutI, to inform them that «)n this day the Koskimo intiMided to
perform their ceremonies, and rcMjuesting them to postpone their festi-
vals to am)ther <lay. They also asked them to keep the matter a secret
from the young iiu-n. At the same time the speakers invited the
Koskimo to come quietly to the house »>f their chief. At S o'clock they
were assembled. Then a ha'inats'a was placed at the entrance, in order
to prevent outsiders fnnn coming in, and members of the trilte from leav-
ing the house. .V'Labala. the lirst speaker of the Koskimo, arose and
spoke in a low voice .so tiiat he couhl not be heard outside the house:

"Koskimo, yon hav*' a-ssembled in the dancing house of our grand-
fathers. Thank you, friends, for having followed the tirst call of »)ur
chief T'o'kuii.. Li.sten to me, men, women, and <'hildren! Yon have
the largest cellar bark in the whole worhl, and you keep the laws of
your grandfathers more strictly than anyone else. We have two chiefs
in our tribe, and therefore we can not b«' van(|uished in our strife with
property. Look out I Do not let the Kwukiutl vamiuish you, for they

i J

51)0

REPOKT OF NATIONAL MUSEUM, 1H!»5.

i-l

sire few only. See. how many you are I There are eiiouffh Koskiino in
this house to till tlie seats all around the walls. The Kwakiutl could
not till one-half of the seats in this house, Therefore they can not
van(|uish us. Take rare, friends! As I sai<l befor*', we have a jjood
tradition to follow. Therefore we ean afford to lau^di at them. The
Kwakiutl say that we have no tradition, but our chief T'o'kuii., who is
goinjjf to {jive the (ceremonial, beloufjs to the family of (I'e'xdEn. Vou
know that he had a hiVmats'a whose name was Nauayolis (the only
one in the middle of the world). Who has a name as {jreat as that?
And if 1 should mention all the traditions and the j^^reat names of
our grandfathers, the people would run into the woods, for they have
no names like ours. Therefore, take care, Irieiids! It is not my ollice
to let you know the plans of our chief. 1 have said enoujih.''

All wer«! ([uiet for about half an hour. Then To'cjoamalis, the chief
kee|)ei' of the red cedar bark of tlie Koskinjo, arose, lie looked up to
the roof and <lown to the tloor, and then said:

•'A'Labala, your words are true. Yim have seen part of w.y younger
days, for you have seen my father. Uut you have not seen my graml-
father. I have seen him. His rules were strict, but those of my father
were a little less rigid. Our rules of the winter dance are much less
strict than those of olden times. Thank you, A'Labala, for your speech.
1 paid close attention and found that you did not make a single mis-
take. Now, friend A'Labala, look out and take notice of all J say in
the speeches that I make during the winter ceiemonial, at marriages,
when the marriage money is refunded, and at snnnner festivals; for all
these were learned from my great-gran<lfather. They were given to
my father aiul to my great-grandfather at the beginning of the W()rld
by the Maker of Dances. Thus 1 obtained the large box in my house,
in which 1 keep all the dances and the red cedar bark and the luimes
and traditions of our great-grandfathers. After 1 am dead, I want you,
A'Labala, to take my house and the large box in which 1 am keeping
the laws of our grandfathers. Next winter we shall have the greatest
winter dance that has ever been known, but 1 do not want to direct it,
for J will give all my rights to you, friend A'Labala. After this winter
you will have to ask his advice alxait everything, not mine.

"Now 1 will speak about our i)resent meeting, lor I know you all wish
to know its object. Vou (;an not know, for it is the ollice of the chief
of the winter ceremonial to inform you. You know that I am the chief
of the winter ceiemonial. My name is Tri'<ioannilis. It is renowned
among all the tribes all around the world, for 1 have given blankets to
all of them, and whenever 1 speak they all hear me. The spirit of the
winter dance even hears me, and yon also, my tribe, hear me. This is
a secret meeting of our winter dance. You are aware that the grand-
son of our chief T'o'kuiL has been taken away by the si»irit, and that
T'o'kuii/s sisti'r was taken away at the same time. Kast night Bax-
bakuiilauuXsi'wae came to me and told me that these two have passed

THF- KWAKIUTL INDIANS.

591

tliroujrli all liisnistoiiia iiiitl riilt's, and tliat tlicy iiroon tlu'irway lioiiie.
Tlu'iclon' I h;{\'v. called yon into our winter dance Inxiso, that you nniy
prepare for then). Tlioy will nnike their appearance t<» day. Keep
yourselves in readiiu^ss. The spirit never lies, and llaxhakualanuX-
si'waedoes not keep the novices lousier than four days, and it is four
days to day sin<'<>our chihlren havodisapi)eiired. Now I ha\e linisln'il."

Kvery now and then the old men would interrupt him. sayiuf,': "Your
words uro true," or "YJmr words are {food, ehielV or "(lo »ni I teach
your cliildren how to si)eak.*' He remauied stsmding a slioit while
without speakinj,'.

Then T'o'kuir. came forth fi'(Mn behind a curtain that was stretche<l
alon^- the roar of the house, and said: '*() Koskimol I am pl(>ase(l that
you have come to this house. I did not ))ut it up for myself; I did so
for the ;rreatness of your name, flow glad I am, for 1 l»eli«'ve I heard
our chief To'qoamalis say that HaxbakufilanuXsi'war- (tame and told
him that my {jrandson and my sist«'i- are on their way home. Is that
true?" To'qoa null is replied: '*It is true.'' Then To'kuii. contiiuied:
"Let them come, for I have my ])roperty in readiness.'* To'ipiamalis
said: "1 did not liniali. Let our leaders i)repare to meet the two new
lia'mats'as who are on their way home front IJaxbakualanuXsj'wae,
for they will be excited, and we must not call upon the <pn'''(|Utsa to
be the lirst to nieet them. We must ask somi' who have {jn-ater powers.
I will ask our friend the {jreat INVXuiy.alas, and her friend the jjreat
(l-a'loli., and th»' jjreat KokuiLala, and the great (^V''<|'an(ioala, our
four ma'nia(|'as who have ])ass»'d through the t'o'X'uil ceremonies to Ik*
our leaders. Next shall follow the lle'mi:lk, the old lia'mats'as. I
will ask you, Na'noqois, iuid you, great Nau'alg-is, and your friend the
great (i>ori'ts'amya, and your friend the gr<Mt (^)oiVyu(ioalagMlis, and
your great friend (i^oaxkue'k", and your great friend L'»"-mKlxa'lag*ilis,
to follow the ma'nuui'as to defend us from the vildne>s of the new
ha'nmts'as. Xext I will ask you, Maa'myaank"; you will form the third
group. Dress yourselves as nicely as you can. You have heani tiu-
Kwakiutl say that we do not know how to arrange a winter ceremonial
properly. .Sen«l someone to fotrli button blankets from your houses
and put them on. Last (»f all, 1 will ask ycnj, cpie'cjutsa. Two <tf you
shall i'arry a plank on whicdi the Maa'myaank" shall beat time to
acconi])any theii- song. Two others shall carry a jjlank on which the
nnl'ma<fas ^•hall beat tinu' to accompany their song, anil you shall also
carry a i>lank on whi<'h you shall beat time to accompany your own
song. And ont^tf you shall i^arry a skin drum. Our friends the great
lia'mats'as shall not sing, because they have to look after tlieir whistles.
There shall be four attendants for each of tlu' new lia'mats'as. and I
will name them now. You, He'lek-ats'e, K-a'^oi.e. .ALanudala. and
your friend Ue'lekamig*alis, kee]) ready to attend the new ha'mata'a,
who is going to come back to us to-day. Yon, (4)oa'gis, Nalulala,
X-i'x'cqala, Hud your friend, Lela'asnuk", keep ready to atteml the

5!)2

I{KP(1UT OP NATIONAL M(T«RUM, 1895.

olluir liiVniats'a, wlio is {;oiii|j to (ioiiu biu-k to ns today. That is all.
TIm'sc art' tlu^ rules of (J*r'.\(li;ii, who <^am<^ (l(»\vii from li('av«'n. My
j;;iaii<iratiH'r was of the blood of (i*f''xdKii, acconliii;-' to the tradition.
lie very rarcfiil, for the Kwakiutl tribes will wateh us closfly. Thoy
will Jry to hid fault with our laws, for they have ways of tJH-ir owi.
which diller widely from ours. They have no winter ceremoniij of
their own, and they will try to learn from us. I am not ashamed to show
our win.'er ceremonial, for il is derived from tradition. Tinit is all."

With this he sat down and A'l.aliala arose. He said: •'() Koskiujol
you have heard tin* rul(}s «)f our {grandfathers. Try to remend>er them,
and do not foi'{;et what our (;hief has said, for he mi{;ht die and I
niij,'ht die as well, and then one of you nuist taki' my plaee. That is
all, my jiiandciiildren."

Next i.a'j>;ula};Mlis, the cihief of (he paintinfj, arose and said- To'(|oa-
nialis, it is true what you said. We have traditions which tea<di us
our laws. V\'e are not like our rivals, the Kwakiutl. I tried to dis-
ex)ver the origin of their names which they use in the winter ceremo-
nial, but no one <!onltl tell me, for they have no traditions. Therefore
yon, Koskimo, my tribe, nuiy lauji^h at the little Kwakiutl; for each of
our clans has a tradition, or even two, and wt; may justly be juoud
ol it. liook at me and my name. Accoi<linj; to the tradition that was
told me by my {irandfather, the lirat La'j^nlafi'ilis was the «'hief of the
paintings for the winter et'remonial. That is now my name. It
belongs to the tradition of my clan, the (l-c'xsKm. And my name has
existed from tlu^ beginning of the world. Wheu the Kwakiutl desire
to dis('over the true hist<)ry of our (M'leinonials, tell them the tradition
of (J'c'xdr.n, for our chief, TVi'knih, is giving his winter ('cremonial.
Now take caie, my tribe. You are aware that 1 am the chief of the
paintings and of the ornaments of the (lue'tiutsa. We are all ju'e-
pared now, for we are painted with (charcoal that we obtained from
Ya'xstai-, according to the legend of the Nacio'mg-ilisala. You know
how he obtained the tire of death from the wolves at ijayaii.. You
also remember how he burnt his enemies to ashes and transform .t^
them into stone by means of his lire of death. Our [taint is that rf
Ya'xstaL, therefore we use only black paint and no red paint. The
«)ther tribes use very little eharcctal and much red ])aint, because they
have no tratlitions to guide them. I do not allow any red paint to be
used in the winter ceremonial, because our traditions do not say any-
tliing about the use of red paint. Only the clan NaE'nsx-a are allowed
to use red itaint, for their chief, Nena'laats'ecja, used red jiaint in the
dance nd'uLKm, to indicate the blood of the tribes whom he Iiad
killed. Therefore they use no charcoal, but red paint only. They
also use white paint in the no'uLEm dcance, because Nena'laats'eqa
brought this ceremonial down from heaven, and the white paint sym-
bolizes the white clouds. All our ceremonials an' founded on tra<li-
tions which our ancestors were careful to ])reserve. Now I have
finished my siteecb." (See p. 410 and tigs. 12U-133, pp. 484-480.)

Pi'

THE KWAKFUTL INDIANS.

51>3

Thru (I'ii'sa arose ;in<l said: ''Did you \w.iv tlw si»oc'<'li of our old
cliicf ! It inailo nie feel proud and liappy. tor I am a youii;,' man and
did not kn«>\v Iiow we obtained our winter <!eremoniaI. Let us remem-
ber tlie spee<;in's and traditions of our aueestors. Take care, niiVmatfas,
bfi'mats'as, maa'myaank", and you, iiur-'qjitsa of the Koskimo. (lua'ts'e
nox and T/a's(|'euo.\, for we are all one tribe now. Do not fall and do
not lau^li, that the Kwakiutl may not sneer at U8. I am aoniii to watch
you earefully, and if I should see anyone breakinj; tlie laws of the win-
ter ceremonial, he will be made a WiVtauKm. He will have to wear a
h)n;; white feather and danc«> in all the houses of the Kwakiutl. After
liis danee he Mill luive to distribute at least one hundred blankets. This
will l)e the punishment lor any transgressi«ui of the rules «»f our
ancestors."

When he had tinlshed, two men, Nri'kUiiLr- and Walx-aLtsamt, entered,
and the latter spoke: "He (piiet, slaves of the red (redar bark I I have
seen our two chiefs who were taken away by (Iv'xdKii's liaxbakufdan-
uXsi'wae. They look dreadful, dressed in ornaments of balsam pine.
I narrowly escaped them." G'fi'sa asked, ''Is that true?" When lie
said so, a man who was staii(lin{>' on the roitf of the house se<'retly gave
a signal to the two n;'W hil'mats'as, who were waiting in the woods at
the west end of the village. They rushed down to the beach, crying
"liap, hfip." When the peojde who were assembled in the house heard
them, To'qoamalis sent (r-a'sa to the roof of the house Ut look arouiul.
lie came back and said: "Slaves of the red cedar bark, prepare to meet
our two iH'W hiVmats'aa."

Then the people left the house, the four ma'nuui'as tirst. They were
followed by the six hfi'mats'as, who wore ornaments of re<l cedar bark
and eagle down on their heads. Cedar bark was wound in four turns
around their arms and legs. Next followed the maa'myaank", the
young women, who also wore rings of red cedar bark, but no arm rings
or leg rings. They had a belt of cedar bark and wore button blan-
kets. Their faces were painted black, with three horizontal lines (one
over the eyebrows, one over the lower part of the nose, aiul «)ne just
under the mouth) and four vertical lines (one downward from the- mid-
dle of each lower eyelid, and one from the middle of each temple). Wh'.'n
these three groups had left the house, the remaining cpie'(pitsa shouted
"yfi" four times. Then they all rushed out of the house, and followe«l,
in a separate group, the three ])receding groups. The iii;Vnia(|'as were
singing. The ha'raats'as walked on silently. Their heads and arms
were held downward. The mau'inyaank" were singing ami darning,
and the <iuf^'(|utsa cried "yfi" every few minutes.

When they had reached the new ha'mats'as, the four ma'ma^'as sur-
rounded them. The six old ha'mats'as formed a circle around the
ma'maq'as. They in turn were surrounded by the maa'myaank", who
held each other's hands. The que'qutsa surrounded the last in a half
circle, also holding each other's hands. Only the four speakers, Ma'a,
NAT MIS !>5 38

594

REPORT OK NATIONAL ML'SEIJM, 1x95.

(im'lji, A'j..Jil»ala, and Lo'XtJaxstaiik", iciiuiiiuul staiidinp outsido tlip
rin'l»*. The last named sliouted IVoni iiun'. to time ''we'i, \ve'i,".stretcli-
injjf liis left liand upward, while with his right hand he held the speaker's
staff". The people resp(>n«le<l by the ery "yii.'"

Then Ma'a spoke: "Friends, we have eaiifjht th'' {^rainlson and the
sister of our «:hief, who were taken away by UaxbakualanuXsi'wae.
We thonjiht tln'y niiffht be dead and tln'y nii;,'ht nevei- return. What
in the whole world can van(|uish us? lOven HaxbakuiilanuXsi'wae is
unable to overcome us. I thou;,'hr the Kwakiiitl inij^ht have killed
these two youny |>eople, because they can not overcome us in our war
of property. I am {,'hul that they were taken away by the sjtirit of the
winter ceremonial. W«i are a lonj; way from our villajic, and 1 believed
that the spirit of the winter (;erenionial had stayed behind, but he is fol-
lowing us wherever we }>o. Now let us return to the woods and learn
the SOU}; of our novices. UaxbakualanuXsi'wae jjives four sonj^s to all
tlie novi<'es who fjo to his luaise, and certainly he has jjiven soufjs to
these two."'

The two novices now ran back to the woods, cryinj; ''hap." and the
peo|>Ieran with them. Ilei-e they sat «lown. (l-a'loiL anil (4)oa(|oax-st'ala
took their s«'ats in the middle of the whole ;,m'oui). Then Ma'a said:
"Now listen, Koskimol 1 will ask our sinfjiny masters to siufj four new
songs for these ha'mats'as. Try to learn tlu-m as (piickly as you can.
Sing! singing masters; and i>ut some words against the Kwakiutl into
your songs, G-a'loii,.*' The lirst singing master of the tribe commenced
his song, and after he had sung on*' line, he began to beat time. The
l)eople joined him. an<l after he had sung through tlu' whoh' song, they
tried to sing it. Next (,)oa(ioax-st"ala sung his song in the same man-
ner. Then (l-fi'loiL sang the third song, and fimilly (^oa(|oax-st'ala the
last one. The two singing masters asked the people if they liked the
songs, and 'fV» kuiL thanked them, saying that they weri^Just what he
liad wished for. Then the jteople arose, and started to return to the
village in the order iinli^^ated in tig. 1S8.

Before starting they all put on head rings and neck rings made of
hemlock branches. As soon as they reaidied the village, Lo'Xoaxstaak"
shou.ed "wei, wei," and all the (pie'(pitsa responded ''yfi." Then the
ha'mats'as began to run about and to dame in the circle, and the people
struck up the new songs, beating time on boards that were carried by
sonie of the «pu"''qutsa. The maa'myaank" .also begun to dance, and
thus they ])ro(!ceded until they reached the dancing house (IMatt; 4."»).
The novices were the last to enter the house. There they danced
around the fire. The maa'myaank" danced in their honor, and the <dd
ha'mats'as joined their dance. After the second dance they were
clothed by Ma'a, aiid then they began to dance more (juietly. After
the fourth dance they disappeared into their secret room.

Now the Koskimo, Na'(i'oa<itoq, and the Kwakiutl assembled on the
beach and sat down in a square. A grandson of Wa'las, the Koskimo,

1 I

,>.

Report of U S Nttfonil Muteum IA9^ -Boii

Plate 45.

t,At .A^ A

I-

■iri

111

7T-r

Report of U. S. National Muspum 1895. -Boas.

PLmI e 46.

i>.

THE KWAKIUTL INDIANS.

595

was {joiiifj to buy a copper. A number of speeches were made, and a
woman danced for WiVla.s, for whom tlie people sanj:- a sonjj <tf Joy.
Durinj;' the feast that followed this purchase, the ha'mats'as of tiio
Koskimo sat on a platform with blackened faces, behind the que'ciutsa.
(Plate 4(i).

The uuMiibers of the seal society of the Kwakiutl were still confined
to the danciuji' house, but every now and then they rushed out of it and
knocked the people down. The ha'mats'as hit them, and they broke
canoes, dishes, and other things.

In the eveninj'- the Koskimo had their t'E'msEla. When the four
messengers were sent out to invite the people, the host blew four times
upon them, and their head rings were strewn with down. At this time
tiie hii'mats'a rushed out of his secret room, ran around the lire, ami
out of the door. As soon as he appeared, aJl the people who hap-
pened to be in the house took up sticks, or wliatever they could lay
their hands on, and beat time rapidly. In the evening the peojtle
assembled. The Kwakiutl ami NiVci'oacjtnq took uj* the front corners.

(| <| q

M M

q b b (J

q b b q

(| b a a b (j

M<in<i<iM<i'i<i<i MUM'i<iq<iMq'i

q c c c c (J

a q

a n

iiiiiinimniniinin
iiiinniininiriiiiiM
iiiiiiiiiuiiiiuinuii

iniinnmniminin
iiiininiMiiiiiiiiiiii
nimmuiuiuiiuiii

d d d d

ri;;. IrtH.

TIIK HKITUN (IK IIIK NnVK K.

OnliT of prDOoasioii : (n) Tlio iiovicrs; J>) (lir old li:i riutsas; (<) tin- ma inni|'as . <tl) tlii' Hpcalicrs;
inn the iiiaa'iiivaaiik"; 17) tln' (luc (|iitsa ; iv) the singinjj uia.-ltr.s.

When all were assembled, the si)eaker8 of the Koskimo came in,
their faces blackened. They were followed by a man carrying a ring
to which many small hoins were attached. As soon as they entered,
the people beat time and sang while they were going to the rear of
the house. Then the man who carried the ring went to the rear of the
house singin.;; and beating rime for himself. Another person, wlio
held two huKos wound with cedar bark, made a speech, which was fol-
lowed by another song of the nnin wearing the head ring. After this
the speak«'r look off the head jing and explained the meaning of the
horns. lie said: "'".'hesc seven horns have been put on to tlu^ ring by
UaxbakualanuXsi'wae. They belong to the ring of No'atpila, the
hii'mats'a. lie obtained it tVom (rv'xdEn. lie had two neck rings
whi'ti were held by the k i'n<ialai.ala of IJaxbakuiilanu.XsI'wae. The
white rings which are fastened to his '.endock rings are the stars and
the one in front is the sun. The red lines on his cheek are the blood

;):

I V

596

REPORT OF NATIONAL MUSEUM, 1895.

Avhicb flowed dowu where BaxbakualanuXsi'war^ rubbed (i-e'xdEu.
White cedar bark is flowing down from the rear part of his ring."

Now people were heard singing outside, but before they entered some
bhmkets were distributed. Three or four speakers who carried hmces
stepped into the doorway. Then a dancer entered singing; his whole
face was blackened. The speaker closed his mouth with his hands,
compelling him to stop singing, and spoke to him. The dancer replied:
•'Nothing is h'"',rd." The speaker left him. He continued his song.
Then he danced forward and raised his hands alternately. His song
was not accompanied by any beatiug of time. His head ring had a
horn in front. During this time the speakers were talking. Finally
the dancer was taken to the rear of the fire by the speaker who held
liie lance. Now the singers begtin to sing again. QE'ldctsEm and
another old man performed a dance, and blankets were given away.
Some blankets were held around the lire while the distribution was
going on. During this time the speaker who carried the lances went
to the door and four women went out.

Now the speaker ordered the people to sing, and a ha'mats'a, accom-
panied by one assistant, entered. The beating of time continued for
some time before the singing began. When the hiVmats'a had reached
the rear of the house, seven women entered dancing. One of them
remained standing near the door, while the others danced around the
tire. In the dances of the Koskimo, one woman, whose duty it is to
sing all the secret songs, remains standing in the doorway during the
whole ceremony. At the end of the second dance of the ha'mats'a
some of the women danced out of the house again. After his flrst
circuit the ha'mats'a danced once to the right and once to the left, in
the rear of the house, and disappeared behind the curtain.

Now blankets were again distributed in honor of the preceding
dance. Again the women were heard singing outside. They entered,
dressed in blankets, and imitating the motions of birds, an<l thus they
danced to the rear of tlie house, when^ they remained standing. They
were followed by the speaker, who carried the lance. Oiu^ of them sang,
while the others danced in the rear of the house. Then blankets were
distributed among the Na'q'oaqtoq. Next a speaker whose face was
blackened went out.

Then the ma'ma(i'a entered, wearing a blanket. Men and women
were talking to him. He put his hands on a baby that was sitting
in the lap of its mother, and blew on it. Then he spoke in front of
the curtain, and the p(M)[)le replied "wo." Next (iio'ldctsEni api)cared
from behind the curtain, dancing. He was followed by the s|)eaker
carrying a lance and a man who carried his child on his arms. The
child wore a li.i'inats'a head mask. After they had gone around the
fire once, the singers began their song and the women danced. Some
speeches Ibllowcd.

Now the arrival of new dancers was announced. A ha'mats'a entered

THE KWAKIUTL INDIANS.

507

with his assistants. The people sang lor liini. After he had daneed
around the fire onee in a squatting position, he danced a se(;ond rireuit
standing. He wore a short blanket and daneing apron, a thin round
neck ring, and a flat head ring with small white rings on the front ami
sides. During his dance he squatted down everj' now and then and
dan(!ed a few steps in long lea]>s. Finally he disappeared behind the
curtain. His mother remained standing in tlie doorway and dan<'ed for
him. Again the speaker delivered a speecii and began to distribute
blankets. By this time it was half past eleven.

The women had become hungry, and were eating in the rear of the
house, and uttering the calls of their societies every now and then.

A new dancer was announce<l. The s'ngers began to beat time, and
a woman, a t'O'X'uit, entered dancing, her palms stretched forward
and upward. A second woman, and two men who carried guns and
blankets, followed her. She was painted black in the following man-
ner: Her right cheek was all black, while on the left cheek two vertical
lines extended down the whole face near the nose. Two horizontal
lines ran from the lips to the ear, one a little above, the other a little
below, the mouth. A long conversation developed between herself
and the speaker. The i)eople beat time twice. They divided into
two parties and discussed how tliey would try her. One party went
to the door and fetched weapons, saying that they would kill her,
to see if her guardian spirit would protect her. Others said they
would much rather split her. Then the mother-in-law of tlie tVt'X'uit
stepped between the two parties and asked them rather to kill her;
but when she was beginning to strip ofl" her blanket and shirt tliey ridi-
culed her, asking if she was not ashamed to strip in front of so many
people, and led her away. The young woman spoke again. Then the
men went out. The si)eakers who held their lances talke<l, and after a
short time the three men returned. Some men holding i)addles and
staff's were standing in the front row in the rear of the house. Then a
woman and a girl ran out of the door and great excitement prevailed
among the i)eople in the rear of the house. One man cried: "I am
the sI'siuL.'' Now the t'o'X'u't took off' her blanket and shirt and sat
down. Then they led a girl aiound the fire to the rear of the house.
The girl carried a knife. During this time one of the Koskimo women
was singing. Now the speaker, whose face was blackeiied, took a
paddle out of the hands of one of the men. The wontan sat down in
tiie rear of the fire, ii. front of the singers, lie stepped up to her
while the other woman was daiuiing, her hands raised and trembling.
Four times the nnm went aiound the woman. lOvery time he stood
behind her he raised his ])addle as though he was going \o stiike her.
The fourth time he really struck hei and tlie paddle entered deeply
into her shoulder and blood was seen to flow d(»wn. Now grease was
])oured into the fire, so that the house was lit up, an<l tlie woman arose
and turned slowly, that everybody might see the paddle sticking in her

r)'j8

UEPOIiT OF NATIONAL MUSEUM, 18!t5,

slioiilder. The sinyers were bentiiij;" time, and slio sat down ajjaiii.
Tlic, jtaddle was imllcd (uit, appaieiitly with <;i('at didiciilty. The
shamans stepped up to her and cried "lioi, hoi, hoiflf,'' and blew ni)on
her. Now th«' jieoph? bejian a soil};, durin},^ whieh the shamans con-
tinued to sinji' over her. (i)KMdetsKm also p.ut liis hands on her liead
and chest and shouhh'rs, cryinjj "hoi, h»»i, hoitff.-" Wliile this was
jjoin;;- on, some of tlie women arose from tlieir phices and danced.
Then the two shamans wiio had been woikinjj over her, raised her to
her feet, and led her around the lire. The blood had ceased to How,
but a deep cut, bej;innin«;' at the rij^lit breast and ^ioinj;' across her
shoulder far down the back, was clearly visible. Then all the i)eople
cried "hfi,"and she went out. Now a Na'q'oaqtmj spoke, and blankets
were distrd)uted.

At IL'.MO a new dan(!e began. The jyirl who in the i)recedin{j dance
had cariied a knife came front behind the curtain and danced. A
number of women danced in her honor, and the same old woman who
had stayed in the doorway continued dancing there. One old woman
was <lancin<j:, holding her pipe in lier mouth. A song was sung, and
llienoneof the Koskimo delivered another spee(!h, holding a short stall'
in his hands. Whenever a name was called, he raised the staff high
and held it so that the ends rested against his i»alms.

As the people became hungry by this time, a woman threw <lried
salmon among tiie peojde, liist to the members of the secret society of
thc! Koskimo, then to tiie others. When they were eating, the societies
again uttered t.eir calls.

Now a iH'w dance was announced. A woman entered, wearing a Hat
ring, the front of which was set with feathers. She carried a bundle of
red cedar bark in her hands. Jler eyes and cheeks were i)ainted black.
VV hen she was shaking the bundle of bark, it gave a rattling noise. The
]»e()])le gavt' her a pipe, a stick, and other things, ami whatever alie
carried gave a rattling noise. The people took it from Iht again, but
wj're unable to produce the same sound. Then they beat timi^ again.
She went once around the fire, looking upward and shakingher bundle
of bark, and holding it as though she was going to throw it. Then she
stood in the r«'ar of the lire and sang her song. She gave her cedar bark
to one of the messengers and took a stalf in its place, which she carried
around the fire and made it rattle: another jterson tried it, but it did
not give .< sound. Next she took a pipe of one of the Na'(i'oa(it6(] and
made it rattle in the same manner. Then she; disappeared behind the
curtain.' After some speeches, four young men went out, and several
old ])eople followetl them, bringing food.

Then members of the Wa'taiiEni danced. After their dance more
bhmkets were distributed. While the ])eople were still eating, whistles
imitating the raven's cry were heard outside. This was about 1 ..'?0 a. m.
The speaker asked the peojtle to beat time. Then the hfi'mats'a entered

' iSee page 492.

THE KWAKIUTL INDIANS.

599

with four assistants, who, however, had no rattles. Two women dnnced
ill his honor. During the second song a great many women were
danciiifr for him. Two hh)0(ly lines were painted on eacli cheek, run-
ning in a wide circle downward from the corners of the mouth to the
eyebrows. He came in, in a great state of excitement, and attacked
ids assistants, who were in front of him. After three songs he was led
out of the lioiise. Tliis dance ended at 2 o'clock, and more blankets
were distributed.

A new dance was announced, and a ha'mats'a entered, his face
painted all l)lack. A hemlock braiicli was fastened in front of his
head ring. The front of his blanket was adorned witii small white
rings. <^K'l(letsEm pointed out the blanket and said tluit it was tiie
blanket of G'c'xdKii. lie dain;ed four times. At his third dance he
wore a blanket which siiowed the si'siui. around its iiorder. In the
middle of the back was painted a s(|iiattiiig man whose ])alms were
represented by carved wooden skulls which were sewed onto tlie blan-
ket. The knees and tlie head were re()reseiite<l in the same way. One
(larved skull was also sewed onto the blanket on each side, outside the
tigures. lie also wore a carved skull in front and one in the b.ick of his
cedar bark head ring. When he came in, live old ha'mats'as danced for
him, while three stood in the door in order to prevent i»eople from going
out. Six songs were sung for him. During the ilrst and second songs
one woman was dancing for him. After his dances he was led out of
the house. The speaker addressed tlie people, wiio beat time and said
"hii."

Now the sound of whistles and the cries of a ha'mats'a were heard
outside. The same ha'mats'a reentered, and danced one circuit and a
half around tlie lin>, while the women were dancing in his honor. Ilis
k-i'iiqalaLaia daiic«'d in front of him. When tliey stopped in the rear
of the house, both scpiatted down, and their attendants stood around
them. After the fourth dance they disappeared behind the curtain.
Then more blankets were distributed.

At;'>.l."» women were heard singing outside. A man entered singing,
followed by a woman. Two pairs of bloody lines were drawn on lier
cheeks, running dow.,ward in a wide circle from tiie iiioutli to the ear.
ouc sang her secret song. She danced as t'o'X'uit. trying to catcii her
supernatural power. As soon as she moved her hands upward, trying
to catch it, the woiiien began to dance in her honor. Now she cauglit
it l>etweeii her iiaiids and threw it Ibrwaril. At once a tiying si'siiiF.
was seen in the rear of ihe house, moving rapidly to the right and to
the left and trembling all the time. As soon as the si'siiii. disiijipeared
again, all the dancing women put their palms togi'ther as though tliey
had caught the supernatural power. Thcu blankets were distributed.

At t o'clock a woman came from behind the curtain, singing, She
was followed by a ghost dancer, who had a large thick ring of cedar
bark with an enormous horn in front, set with leathers, which were

:t j

(100

KKl'ORT OF NATIONAL MUSEUM, lS9r>.

waving; to iiiid fro on loiij; shafts. It had a lon^; trail behind. The
Hpeakcr followed l»er. The necudo .saiij; and women danced in her honor.
She disappeared behind the curtain, and blankets were distributed
aji^ain.

Now a sonfj was heard outside. The speaker asked the singers to
beat time. A man entered sinf;ing. His body was naked. Itut he wore
adan(;ing apron and had cedar l>ark rings around his aims and wrists.
He was a Uri'bakuafiLa, a t'o'X'uit. After some speeches there was sing-
ing, and a woman and a man <lanced. They held their elbows close to
their sides, stretched their hands forward, the palms ui)ward, and moved
the hands up and down in Jerky motions. Tiie Ba'bakuanLa was then
placed on a seat behind the fire in front of the singers and the speaker
was asked to pierce him with his lance. The singers beat time, tlu^
speaker took up the lance and threw its point against the lloor, to show
that the lance was solid, and showed it around among the people. Then
he took up the lance and walked around the BiVbakuauLa. After
each circuit he put the point against the left side of Ba'bakuanLa, and
then continued his circuit. After he had gone around him four times,
he once more i)ut the lance against his left side and began to push it
in. Api)arently the point entered the body, blood was streaming out
of his side, and as the point i)enetrated farther the BiVbakuafiLa appar-
ently collai>sed. Finally the whole length of thi^ lance had i)ierced tlu;
body and the point was seen to come out on the right side a little below
the arm pit.' He was raised so that the i)eople could see his body.
Then the lance was puHed out again slowly. The shannins were called,
and blew and sang over his body, while the singers continued their
song. Then he was led behind the curtain. After this, cloths were
distributed among the women; the singers beat time and cried "hu."

This was the last dance of the night. The Koskimo did not allow
their guests to go home, but invited them to stay for a feast. The
ha'niats'a still remained sitting in front of the door, preventing anyone
from going out. They continued to eat and to make speeches until 10
o'clock, when everybody wa'ut home to take a rest.

On the L'6th of November everything was quiet, as the people were
exhausted by the preceding festivals.

In the afternoon of the 27th, the Ivwakiutl held a secret meeting in
order to determine what to do. The seal society was still confined to
the dancing house. K-ex-, wiiose mask had broken a few days ago
during the dance, was going to initiate his son in atonement for this
mishap. His elder son had died a few years before, after he had been
made a member of the ha'niats'a society. Iteferring to this, he spoke

>'I')ie Ba bakuaiiLii hud a small book attached to his right arm ring hy means of
which ho pulled up the skiu of his chest below the right arm pit, jtierciiig at the
same time a suiall Itag (illed with blood which was fastened to the skin, so that the
blood was seen flowing down his side. 'Ihis scene seems to be the same as that of
the dance described on p. 575.

^ '. jSMfeilfdi' n.M ■

THli KWAKIUTI. INDIANS.

GOl

. The

1 1 01 1 or.

in the secret nieotiiig about as follows: " Kwakiiitl, n'we my son lonfj
life! Once I tried to make my son a hii'mats'a, hut t lie deadly IJax-
bakualanuXsi'waf' struck liim and lie died. When he died, I resolved
not to make another child hfi'mats^^hut now since the mask broke you
all re<iuest me to initiate my youiifjer son. I shall «lo so, but do {?ive
him long life.'^ At this point Brwite, an old bliiul man, interrupted
him, saying: *'Don't be overbearing and don't let him have more than
two songs," jiieauing that if he gave him four songs the boy should die.
Then all the peojile scolded and blamed him on a«'count of his merciless
wor-Is. Now it was arranged what dances were to b<i shown and who
was to i)ay for them. In the evening of this- day, K'r'X''s wife disap-
jieared all of a sudden. Her clothing was found on the beach, and it
was announced that she was to return as qV»'minr»(|a on the following
day. in the evening the Kwakiutl held their k-ik-i'luala in order
to bring back their novices. I will give only a brief description of
their festival, as the details resemble that of the Koskimo. In the
beginning the societies came in one after the other — tirst the killer
whales, then the birds, etc. One man came in alone carrying a start" as
though he was shooting with it, and crying "hfi." The people sang
when he came in. Then they tore blankets and distributed the strips.
About 11 o'clock ill the evening K-ex* appeared carrying seveial spread
tongs, while others followed him carrying stafis which they held
stretched forward. They wore i»lain head rings. The sprea<l tongs were
given away. They designated gifts of canoes. At this time La'g-us
delivered a speech. Now all ha<l assembled except the members of the
seal society. They canu'. in last and stepped to the rear of the house,
while Ho'LElite made a speech.

Now began the dances. The fool dancers were heard outside, and
they entered wearing masks and enormous noses. One of tluwii had
his face painted black and red. The ]»eople sang and the women
danced. After this dance Hii'misilak" gave away a gun and blanket.
A man carrying a rattle was stationed in the doorway, and announced
with his rattle the arrival of every new dancer. After every dance,
blankets were distributed or other presents were made, but 1 shall not
describe this every time. Tne distribution of blankets occupied by far
the greater portion of the night.

The next dancer was an old woman, bent by age, who came in. Her
face was painted red and black.

After a speech, made l)y Lfi'g-us, a bear dancer came in. His face
was all black. He wore an enormous head ring. Two men followed
him and carried the blankets which were given away after his dance.
As soon as these blankets were distributed, a young bear dancer
appeared from the (iorner of the house and s(;ratched the ground while
the people were singing and women were dancing for him. Then he
disajipeared again.

About midnight a new fool dancer entered, led by a blanket which

602

UEroRT OP NATIONAL MUSEUM, 18!).',.

Wiis tied aroiiiKl his waist, and tlie people sani^f. After his cireiiit ho
disappeared behind the (Uirtaiii. Iiii'niasa<|a deliveveda speech tor him.
IJe said: ''Tiie time of lifjiitinff lias passed. The fool dancer lepro-
sents the warriors, but we do >iot rij;ht now with weapons; wc riy:ht with
property." These words rt'ferred to the tiu't that. the man whose place
this daneer liad taken had killed a chief of the Nanai'mo and nniny
others. Then Ilii'nuisatia turned t(» the Koskimo »nd said: "It is not
rifi'ht that in y<)ur k*ik-i'lmila you distributed uuiiiy blankets. It is
not customary to d() so, but now I will show you what we c;in <lo.'"

Next a bear damrer entered, wearinjf a <'opp»'r around his neck. Ho
was followed by two men who carried blankets. Women dan(;ed for
him. Now l'?wanuXts'e took the copper and spoke. Me ^ave it to the
NiV(i'oa(|to(j. This copper had been ^iven by a Na'<i'oa(ito(i to his K wa-
kiutl wife. Now the Na'q'oa(it6(i had to redt'em it by a payment of 700
blankets. In his speech K'wauuXtsV' held it by its lower end, thus
indicatin}^- that ho was going to take not more than half the price of
the copper as payment in full. After this LiVju-us, who was n(»w stand-
ing in the doorway, delivertd a 4)eoeh. lie said: "What is the nnitter
with our house ? It is shaking."-

Next another bear enter»'d. Ho was caught by Km-.x- and led to the
rear of the house while the people were singing. Alter a speech made
by Uii'masacpi, another bear dancer enteri'd, followed by a woman wl o
carried a copper. Her mother danced, and duiiiig lier dance a fool
dancer Mas heard outside. La'g'us spoke, holding the copiier. Then
he gave it to Ild'LKlitr', who replied. K-cx* handed a. number of btm-
dles of sticks to Ho'LKlitc, who spoke about them and distributed them.
Then he returned the copper to LiVg-us, who took it to ii fool dancer.

About I o'clock another fool dancer entered, who was brought to the
rear of the house by K-ex*.

I>y this time a nnin carrying his baby appeared as fool 'lancer, coining
from the rear corner of the house.

Next another fool dancer entered, and then a bear, wh(> was led by a
blanket which was tied arouiul his waist. The man who led him wore
a large neck ring of hendock branches, which represented a copper that
was to be given away for the bear dancer. A speech was made, and
the rjng was thrown into the tire.

At this numient the whistles of the ha'mats'a were heard. All of a
sudden Ya'qois became excited and Jumped down from his seat. Mis
assistants and two k-l'ncpdaLala rushed after him, and after he had
danced around the tire once they all went out of the house.

At 2 a. ni. another fool dancer wearing a large nose entered. After
one circuit he ran out and came back without a mask while the people
were singing.

Next a boy who was to be a pa'xala dancer was brought forward

' Meanin{i; thiit the Kwakiutl were {^oiuj? to distrilmto still luoro property.
"Meaning that the weight of tho blankets which were piled up iu it uvailo it shako.

!\'

THE KWAKIUTL INDIANS.

(i03

from t]i4> rear <>{' tlic Iu>nM(>. Tlio nmn who carried Iiiin turned on<-e in
flic rear of tlic Ikmiso. and once in front. Tlu' hoy was «ai«l to see some-
thing' supcrnatiirul coming, and was carried out of the liouRc.

After hhinkcts were distributed the ha'mats'a reentered, thc^ k-i'n-
(|ahil.ahi dancin;; before him.

Next a bear (bincer entered, drcasi'd in a complete bear skin, to whicJi
a mask was attached. Tlie women <binced for liim, hohlin^ their hands
close to Die body, not raised, as is usually the case. After oue circuit
the bear left the h()use, a;i;ain.

About .'(..'50 a. m. two women entered, the lirst wearing: a wide rinj;
of cedar bark. Tlie followinj; dancer was a lia'mshamtsKs. who danced
with short, (piick steps without moviuf'- her body. She woi«' a head riufj;
set with ermine, ami a button blanket ornamented with a thunder lu'rd
and a killer whale. She had two heavy bla(;k lines runnin^j d«i"n hvv
face, an<l two horizontal ones crossinji' them. She left the house after
one circuit.

The next dancer was a };irl, who was ushered in by her father. The
]>eople wei'c sinjiiuf'' and the {girl's nu)ther stepped up to her, encimr-
ajiiiig her 1o dance, but as she could not induce the child to <h) so,
she (hmced herself, wearinf>' a led blanket. Now IIii'masa(ia made a
sjjcech.

About 5 oclock in the morning two ha'mshamtsEs entered. They
wcie followed by the ha'mats'a, a<-comi)anied by four assistants.

The. next <bin<'er was hai'alik-ilai-. She cried ''sh, hoip, hoip.''
She worealariieriuju'of red (UMhirbark having' four verti«!al horns, which
extended downward in Umg tassels of bark. She had a lar<;e round
neck rin-i'. Her blanket was set with tassels made of red and white
bark. Attaclu'd lo the back part of her riuf^s was a tie lookin<>' like a
cioss. The two nu'ssengers who stood at the door led her anmnd the
fire once. Then slu^ went out ayain. Ji fter a short time she reentered.

At T).!."* a. m. a ha'mshamtsEs, wearin;': a round neck rinj; set with
four tassels, danced. The two messenj;ers led her around the lire, then
she went out a.i"ain. They returned and spoke to ITo'LKlitr'. After
this th(^ ])eoi»le beat time and the dancers disappeared.

Atri.,'i(> a new dancer ai)peared, wearinjif hemlock branches around
his head and neck. Ile(binced with short, ipiick steps, and was U-d by
the tw(» messen<j;ers to the rear of the house. He wore a blue blanket
ami a danciii<;' ai)r(»n set with shells. He was 'lie pa'xalalai.. He
danced in the rear of the house without movinj;' Irom his phu-e; his
Mhole body was shakiny. Two songs were sunj^ lor him and the women
dan<'ed. After a speech made by ITo'LElite he left the house again.

The next dancer was a Ts'o'noqoa, who entered dressed in a ln-arskin,
which was attached to her mask. She rubbed her eyes and .shouted
"ou, (»u." Then the people sang, and she went out again.

A new song which was heard at the dctor, was taken up by the

604

RKI'ORT OF'^ NATIONAL MU8KUM, WK,.

Hiiiffcrsiii tliorcaiMif tliolnmsc. A t'<>'\'nitw(nnsiii,\veariiitra lu'iMlrinp;
of licinlock Itriindn's, hut. no iwvk iin{?, upiu'iin'd. H]w held Imm- elhowH
to Iht HJch's, and lier hands tbrwanl, palnis npwanl. Sln' niisod tlMMU
andlowt'iedtlicinaltt'iiiiitcly. Tlnison^wasin a tlirtM' part iliytiini, and
slu' walked limpinfj, oii« st('plH'inH:on tlic^ (piartcr nioi-a of tlui rhytliin,
the second step on tlie lialf mora of tlie rliytlini, wliile slio was sinpinjn'
lier sceret s<»ng. After each line of her sonj; the ehorns continued it.
She sanjf : " Va, ya, ye."

Now I lo'LKlitc stepped nj) t() lier and spoke. Slie replied with the
exchiniation "up, up/' ])ointinf'- 1(» her chest, nieaniiij; that the people
should split her. Then slie moved her hands in the same way along her
neck, meaiMUfi that they should cut off her head. !lo'Li;lite ])roi»osed
to throw her into the lire, but after some talk this idea was abandoned.
The people beat time again. She began to dance, and caught her super-
natural ]»ower between her palms. Alter she, had d<»nc! so twice, she
said again ''up. up," touching her stonnich with her palms several
times, meaning "takeout my intestines." Then she tried again to catch
her supernatural power, and during this tinn* Ho'LKlite walked arouiul
her, shouting "up.'' Now she tried the fourth tin)e to catch her suiter-
natural power. At once whistles were heard. A bird was seen flying
down frcmi the roof, and a nr»'nLEmg*ila tigure arose from underground.
The fourth time a feather, which rejuesents the horn of the sl'siuL,
came u}) from underground and m<>ved trembling along the rear of the
house. She went up to it, and all of a sudden she began to disap|)ear
in the ground. One man took hold of her, trying to rescue her, but
liis hands and forearms disappeared in the ground <losvn to his elbows.
Several men took hold of him in order to res(!ue him. Then he was
apparently dragged through the whole h(mse by the. t'o'X'uit, who
had di8ai)i)eare(l underground. He i)assed by circuitous movements
through the whole house, plowing up the ground. I'Mnally he seemed
to lose the wonuin, and fell ba.-kward.'

After the tVt'X'uit had disappeared in the ground, a second one
connneuced to dance. The underground nu)tions of the first were led
by the dancing wonum, who, with the movements of her hands, tried
to bring her up again. This second t'o'X'uit was followed by one man.
Finally she left the house, and blankets were distributed while Ho'LK-
lite delivered a speech. Now a song Avas heard on the beach outside

This peviormance liiid Iteeii i)rc]iarc(l duriiij? the ]irefe(lin}j days, wlnii tlio niem-
Imts of till' seal Hoch'ty kejit every body away i'roiii the house. A deep ditch had been
diifjiii the rear of the house, in which the fo X'nit disapi)eared. A .sliallow ditch had
heen du<i all throii<;h the house. A heavy ropo liad been i)laced in this ditch, which
was tilled with loose dirt. The man who seemed to hold the. t'o'.X'nit ]iulled himself
alonfjj this rope. Unfortunately the rope had been laiil too near tlm lireplaco ami
was burnt. Thus it happened that thti man had to lot fjo. The (U'i<;'inal i)Ian W!»s to
pursue the t'o'X'uit to the front right corner of the house, where siui was to appear
a<?ain from out of another ditch whi<'h was connecttMl with the ditch iu the rear of
the house whore she had disappeared.

TIIK KWAKIl'lh INDIANS.

G05

I i,

the Iiousr. A int'sseiii^or niii jiround the lin*, went out (if tlii' lioiiso,
iiiiil iTturiu'd.

Next Lii'ifMis entered, linUlin^ a lirttkeii ropper in his teetli. lie waH
loII()w«'d l>y a {^irl. Tlieii ime man entered who wore a neek linfj. lie
had two eoinpanions who t'arried rattles. Another man earryinjf n
copper plate, and two more men, foll<)W'.>d. The jjeople san;,' a ha'mats'a
son;;. The {,nrl wore a head rinjf with ermine trimmings and lar^o
abalone shells. She move<l her hands like a ha'nnits'a. Siie was elad
in a button blanket with ermine trimndn;:s. Now La'jiMis broke olV a
piece ol'tlii^ copper and thnnv blankets into the fire. All this time her
mother carrie<l the rattle. Tln^ f,'irl went out ajjain.

Next llo'LKlite took a rattle, lurne«l. and went around the Hit' twice.
Then he listened to see if the new ha'mats'a was eondn;^- back. He
listened three times. Now whistles wen^ lieanl. and the noise <d' a man
running' round the roof (»f the house. Smldcidy the roof boards were
])ushed aside. A boy juuiped «l(»wn with a head rinpfof hemlock aiul
quartz crystals atta<;hed alonj;' the median line of his head. lie had an
apron of hendock branches. Ilejump«'d lirst upon the roof of tlu^ bed.
rooms in the rear of the h(»nse, and from there down to the lloor. lie
danced, his hands close to the rear side of his thighs, runiduK with short
quick steps aiul bendinj;' rhythmically. Then he ran out. lie Mas the
MiVtKm. As soon as he lelt the house the ha'nnits'a cried ''hai)."'
Nu'xncmis then made a speech. The whistles of the ha'mats'a were
heard in the door, where the k-inipdaLala a|)peared sinfjing. The
assistants surroun<led the ha'mats'a and ran with him around the lire.
Then they went out. Now blankets were cmried int()the house, aiul
the new ha'mats'a appeared naked, and dancetl. His ki'n(|alaLala were
siuf^inji' and dancinj^;' before him. This ended the festival.

Jhirmhcr ,7. — The Ivwakiutl yave the daui-e NValas'axa'. The peoi>le
assembled in the eveninj,' in the dancing house of the Ivwakiutl. A
curtjiin Avas drawn riyht across the lear of the house, behind which
the members of the seal society tirst disajqieared. After one of tlui
Koskimo had given away some blankets, a fool dancer came out at
the rear right-hand corner of the curtain and daiu'cd around the fire.
A few women danced for him. Then he disappeared again behind the
(•urtain. M'wanuXts'e and his speaker renuiiued standing during this
dance and the following ones, facing the cuitain in front of wliicii the
singers were sitting. The next dancer was a bear, who also ajipeared
from behintl the curtain. Then the people sang and an old woman
danced for him.

After some blankets had been distributed, a ha'mshamtsEs song-
was struck up, and a woman, accompanied by two assistants, ajipcared
from behind the curtain. She wore the ha'mshamtsEs head rin - }":id
ueck ring. The same (dd woman who had danced before and s.\eral
otliers da-nced for lu^r. Her movements were similar to those of the
ha'mats'a, but she did not tremble. During the tirst line of the song

606

KKPOUT OF NATIONAL MI'MKIIM, IW)."..

hIu; I'iiiHcd her hands and daiircd in the Hain<i manner as t\w other women
do. She disappeared, and after some sp»'e<hes a new noun was sung
and sli(« came out a^ain with tliree assistants.

Now tiio VVahis'axa', tiio (hiiice of the elan (rM'j,"ihittm, eonnneneed.
Nii'xnemis and two messenjjers stood at the riglit-liand rear entrance
of the curtain. Ke (j^avo a si^-nal for tlie singers to beat time and to
sin;;, and out eame a great many of tlie memhers of the Kwakintl
tribe, wearinj;: wolf headdresses. Tliey were about (Ifty in all, and as
soon as they had stepped out from behind the curtain they turned
around and began a procession around the lire. In front of tiie lin^
tlu>y turnt^d again and <'ontinue<l their (circuit. They hehl their lists
in front of their bodies, tlie thumbs turned upward. While they were
walking, they cried ''you, hoii.'' After they had gone around the lire
they disappeared again behind tlu^ left etitran<-e of the curtain. La'g-iis
nuule a speech, and then they began a second circuit in the sanut
manner as befcu-e. When they lia«l ntade their fourth circiut, they
stopped betbre entering the partiti<»n again. They kneeh'd around the
lire, resting on their lists and knees. Now Nu'-xuf-mis began a song,
which was ai'cornpanied by rhythmical motions. They made another
circuit and disappeared behind the curtain (Plate 3(i).

XI. (JllWKMONIALS OK TllK OTHKU TkIIIKS Ol' KWAKM TL LiNEAGIO.

The winter dance of the Koskimo begins in the month of Xoveniber.
In the evening, before the ceremonies are to begin, anund)er()f boys are
sent out to gather kelp. They return dui'ing the night and enter the
village at the south end, blowing on the tub('s of kelp, aiul produ-
cing a noise like that of large horns. At the same time a drum is
placed in the river so that the wooden band is in the water while the
skin is held Just above the surface. The beating of this drum pro-
duces a very loud souiul. As soon as the young men have ])assed
through the village, they stop blowing their kelp horns and the drum
stops at the same time. Then all the people in the houses begin to
sing their secret songs, and continue to sing until the morning, when
they come out of the houses. Then the chiefs go from house to house
and ask the people if they know what produced the noise of the pre-
ceding night. Some wil reply that they did not hear it, others that
they heard it, and still ihers that they had seen one of their dead
relatives, who told thei hat he and the other ghosts (!ame to take
the son or the daughtei f one of the inhabitants aw.'iy. The chiefs
continue to go from hoi 3 to house until they come to that of the
young manor young woni nwho is to be initiated during the foHowing
ceremonies. When the;, enter his room, they see that he has dis-
appeared. Only his shirt and blanket renuiin. These are covered
with blood. The chief seizes the garments, takes them out of the
house, and calls all the ])eople together, asking for the murderer of the
youth. A great commotion ensues, all the people running about. At

THE KWAKnrn. Indians.

607

last tlu'y iK'^'iii to hlacki'ii tlioir I'iut'.s and takr tlu'ir weapons, roatly
to ti^lit anioii}; tlifinselvcM.

Now all of a snddcu a pt'i-son is hoard to cry on tlio point af land at
tlu* west (Mid of tli» vilhiK^N "lianianiainaniii.'' The ix'uplc at oner pi
to see wlio is tlino. Now tlu' niaster of <M'n'nioiii«'s of the winter
dance, whose name is Ania'k, rises, and begins to call all the people hy
their winter names. Thii people are snrprised at his doin^ so, and
object, lie, however, does not listen to them, and merely warns thetn
not to be Ititten by the liii'maa. Then he calls fonr men whose names
are lioakwa\staok. VValkai-tsnmt, A'l.abala, and IIen;i'wa, an<l asks
them to m* in a i anoe to the point of land where the sonnd was heard,
in order to ascertain what prodniH'd it. The tour men rise and enter
the house, in which the ha'tnats^i assendtlc at the same time. Soon
they come out ayain, their faces bla<'kencd, rinjjs «)f red cedar l>ark
arounil theii' heads and aicmnd their necks, and paddles in their hands.
Tlu' people in»|uire why they are <lressed up in this nninner, to which
they reply that it is a prote«'tion a^rainst the Inrkiny danircr at the
point (d' land la which they are jjoin},'. They <;•() down to a canoe and
|)addle slowly lo the ]»oint of land. As soon as they ap|>roa<'h it, the
sonnd ''hamanianninia" is heard a^ain. TluMnen pretend to be scared,
and ])addle back to 'ho beach. They ask some of the Irdo'Lalai., or
j^host dancers, to <•(» with them.

TImmi the master of ceremonies asks fonr of the lolo'i-alai. to accom-
pany the foni' men. The lolo'LalaL <ln'ss n)) and sit close tojjt'ther in
themi<ldlcof the canoe while the fonr men are ])addlin^' toward the.
point. As soon as they approach it the same sonnd is heanl. Then
the tnen in the bow of the canoe patldle backward while the steersnnin
paddles forward and brin{.'s the «'anoe up to the ]>oint of land. As
so<ui as they touch the lainl the fonr lolo'i.alal. Jump ashore and run
into the woods, where they stay for a few nunntes. Then they come
back to the <'anoe and sit down in the same place as before. The other
fonr men ai)pear to be scared, but not a word is said. They paddle
back to the villajic, an<l when they come to the slnu'c, they inform tlur
master of ceremonies that tliey shall not p) back ajjain, because they
are too much scared. I'jton a question of the nni8t«'r of ceremonies
they say that they did not see anything;', but that the sound scared
them, lie com])els them to reluru and to investi};at«^ the cause ol' the
in)ise. The lolo'Lal.il. have stayed in the cano*^ all this time, waitin}.v
for the other four nuMi t(» return. They paddl.ibaek to the i>oint of land,
and the f(air lolo'i-ahiL Jumi) ashore ngum ,ind run into the woods,
where they stay a few minutes. They come back, sit down in tiie
middle of the canoe, and the four men paddle back aj^ain to the village.
Now the four lolo'LalaL Jump ashore and go into the house of tiie
father of the younj;' man who had disappeared. The four ])addlers rise
and say that they have seen the ndssing youth anions: the {jhosts at the
point. The people all jjo into the house of tin* nnister of ceremoines

i.i; '

608

REPORT OF NATIONAL MUSEUM, 1895.

and take tbeir seats. Tlie master addresses tlieiii, asking them to get
ready to fight tlie ghosts. He calls four yfi'lakuPnox (men wlio have
secret songs), and bids them to stand in their places — that is, one in
each corner of the house. Now the master of ceremonies takes a raven
rattle and steps to the singer standing in the right hand front corner
of tlie house. He gives him the rattle and asks him to sing the ghost
song: "Lo ho ho ho lo ho ho ho he hnmama." When he has finished tl'is
song, the singer turns to the riglit, says "hamamamama," and returns
the rattle to the master of ceremonies, who goes diagonally aca-oss the
house to the left-hand rear corner. Fie gives the rattle to the nmn
standing there, who repeats the sanu>, song, turns around, says '-hama-
nuimama,'' and returns the rattle to the masterof ceremonies, who goes
to the left hand front corner of the house and repeats the same ceremony
there. Last he goes across to the right-hand rear corner of the house
and gives the rattle to the fourth singer, who repeats the same song,
singing, however, louder and turning faster than the otliers. After
this has been done, the four men .-sit down again. Now the master of
ceremonies i\ lests the i)eople to get their ornaments of red cedar
bark and to dress up. The people take them out from under their
blankets and put them on. Then he asks the father of the novice to
get some eagle down and to strew it on the heads of the ])eople.
After this has been done, he orders the lolo'LahiL to assemble in one
place ill till! house. Ho makes the ha'mats'a assemble in another place;
the liai'alik-ilaL, pa'xalalaL, ya'yatalaL, na'nauahui, sO'dis, tsV-'kois,
xoe'i.xor'Lawatala, hiVwinahvL, lo'kwasola (or Ifilaxsola) all assemble.

Then he asks the people to prepare to fight the ghosts. All of them
leave the house and go down to the canoes, each society in a canoe by
themselves. Only the ha'mats'a and the hr-'lig-a stay ashore. They
paddle toward the iioint where the cry of the ghosts was heard, and as
soon as they reach there, tliey hear again somebody calling "' hamama-
mama.'' The jicople look frightened. Simie Jump into the water, others
faint, and all pretend not to know what they are doing. Only the
canoe in which the lolo'i.alaL are assembled goes on undisturbed.
They go ashore and take the novice, who had disai)i)eared, from among
the ghosts. They bring him down to their canoe and paddle slowly
back toward the village. During this time all the other <!anoes aie
drifting with tlie tide, as the ])eople have not recovered from their
flight. As soon as the lolo'LalaL land, the hn'mats'as, who are expect-
ing them, begin to get (excited and ran down to the beach. Then the
master of ceremonies orders a man, whose name is i,riliL(iotsastala, to
bring the other canoes back. He takes a small canoe, paddles out
toward the canoes, and brings them back one by one. As soon as they
land, the lolo'LalaL go down and carry the people up to the house as
though they were dead. Then the lohi'LahiL shamans try to restore
them to life, Mliile at the same time the ha'nmts'as are riiniiing from
house to house excited, driving the people out as soon as they have

THK KWAKIUTL INDIANS.

r.oi»

been restored by tlie ctVorts of the sliaiiiaiis. This «M>ntiini<^s until llie
iiiiVinini'ii rises and sinj^s his soiij;, daiiciny aroniid Ilie (ire. He is con-
sidered more i»o\vert'iil tliaii the ha'mats'a, and l)y Ids sonj; eoini»els
Lim to leave tiie house.

Tlu'M all the people go to tlieir houses and liave their breaiit'asi. In
the ev«Miin;;' the ye'wixMJa invites the tribe to Ids house. Tiien t'.iey
bejjfin to sinjj;' the sonj;' of the fjhosts, as tbllows: •' Lo ho ho n, lo ho
ho 11, 111 ho ho a hu oniaiiia." Tins sou^^ is repeated four times. As
soon as they stop, the master of ceremonies addressee the peoi)le, saying
that they will try to r<'store the youth who had been tal<eu away by
the gliosts. VVldle lie is talkinj;'. somebody is heard to cry '• hamama-
mama" outside the liouse. Tiiey look al»out as tliouj;li they were fri<;lit-
eiuMl, and ask each other what uv.iy be the cause of the noise. The
sound is heard four times; tluMi an ohl nmn Jumps into tiie door and
informs tiie people that tiie lolo'i.alar, are apjiroaching, and reipiests
the people to have their batons ready to beat time. As s'xtn as he has
linislied speakinj;', the door opc.is and t!ie lolo'LalaL eiit«'r cryina,"
"hamamamama."' The i)eople repeat the cry and bejiin to beat time.
The j-host dancers enter and dance in a stooi)ing position. They wear
rinji's of cedar bark on tlieir heads, fi'«)m whicii a veil of split wiiite
bark is haiiiiiny down over their faces. They <;() around tlu' fire until
they come to the left-haud corner of tlie liouse. Here tiiey sit down in
a circle crying auaiii ••hamamamama." When they become silent, the
master ol" ceremonies asks r.a'lii.((otsastala to see if the <ih<»sts have
eome witii tiie dancers. As soon as he approaches them, they bc;uin to
<'ryai;aiii '•hamainamama," but he does not stop. He steps up, totiiem,
sits down amoiii;- tliein and looks tor the j;Iiosts. After a short while,
ho returns to tlie master of ceremonies and says that lie has seen some
of his (had relatives in a hole in the <ironnd, and that the loln'r.alai,
were sitting' around the '>ole and talkiuji' to the <;hosts. He asks the
master of ceremonies for a strong' rope. The latter calls a man whose
name is Tsaksta'la(|oals to {^et the rope which his jirandfather left
him. This means that this olbce is hereditary. Tsakstii'laqoals j;()es
and liriiij^s the rojie inio the house. He also biiiiffs twenty blankets,
wiiicli are called the wei<>lit of the rope of the .yliosts. 'I'lie master of
eerenu)nies yives one end of the rojie to one of tlu' lolo'i.alai.. The
latter ])relend'^ to tic *!ic end of the rope around the waisi of tlie new
loIu'Lalai. in ordt'r to iirevcnt his Ix'iiiii taken away by the .uliosts.

As soon as tliis is done, the tribe divid' into two j>roups, the clan
of the ye'wi.vila and their rivals. The latter sit close to the door.
Then the ma.ster of ceremonies yives the twenty lilaiikets to the lixals.
Alter this he calls up all the ba'akwas — i. e., tiiose who beloii};' to
the clan of the ycwix-ila. As soon as they take hold of the ro)»e. the
yc'wix'ihi tlistributes blankets amouj;- his rival clan. Then he calls
\\\wn the people of his clan to touch the rojte. They come one after the
other and distribute Idankets amonji' the other clan. Last of all the

NAT Mirs !».■» ;;;»

■i{«

GIO

UEPORT or NATIONAL MUSEUM, 1895.

' t

cliief comes, wlio gives away twenty blankets. The blankets wliicli are
;;iven away are supposed to be a weight attached to the rope, and the
last gift of twenty blankets breaks the rope.

Then one of the members of the riv.al clan jumps up. He takes hold
of the broken rope, and while he is holding it calls the chief of his own
clan to fetch the rope which he inherited from his grandfather. The
chief returns with the lopeand twenty blankets. He ties the two broken
euds together with his rope and says that he will be able to bring the
ghost out of the ground. He (-alls his clan to leave the door and to come
to the rear of the house. Xow the yc'wixMla's clan take their seat near
the door. The other clan goes through the same ceremony, and last of
all the chief brings forty blaidiets, which cause the rope to break. This
means that the (dan whose rope did not break until forty blankets were
attached to it is more powerful than the other one. After the rope
breaks, the whole tribe sings as follows:'

Look u]> to our world, look up to our world! (!liiofI Trorurcr of wt'iilthl

This song is repi^ated four times. The yc'wixMla distributes jnore
blankets among the peoi»le, who then go home. On the following day
the lolo'Lalai. are seen to w.alk about the village with r<»ugh rings of
cedar bark on their heads, the latter being strewn with down, and their
faces blackened. About midnight of this day a number of iiuMi secretly
clind) the roofs of the houses of the village and begin to whirl ( he whirr-
ing sticks"- (lig. 181)). The noise of these sticks is sui)i)osed to be
the voice of Ilai'aLihuias or Wina'lag'ilis, who comes to take away
another novice. This noise is repeated four times, each time for about
ten minutes. Then the peoide must sing their secret songs in the
houses. When the noise stops, a ha'mats'a is heard to shout in the
bush, and on the next morning a blanket is found in front of one of the
houses. The people gather arouml it and try to discover whose
blanket it is. After they have ascertained the owner of the blanket,
they say, •' It was certainly he Avhom we heard in tlie woods,"' and his
father adds that Hai'aLilacias probably ciime and has taken his son
to BaxbakualanuXsi'war'. The peoi)le request him to clean his house
and ]»repare for the return of the iioAice. The man goes into his house
at once, cleans it. and as soon as he is ready, the people enter. He asks
them to be ready for the retuin of the hfi'mats'a, as lie might come back
unexi)ectedly. The master of ceremonies asks the singing master to
sing the new songs for the hii'mats'a, of which there are four. Alter
the singing master has sung these songs, the nuister of ceremonies,
reipiests the new yc'wix-ila to prepare a feast. The ])eople take their
]»laces aiul begin to sing the four songs of the old ha'uiats'a. After
these are sung, the feast is spread. When the people have entered, the
old ha'uiats'a comes out of his room and drives them out of the hou.se

'A]i]>('iidi\. pnjjo 72H.

•Tlit'.-so sircMisi'd tor tlm liii inatH'ii, iiifi'niaii'ii, liai alikMla. t.'o'X'iilt, and lia'wiiia-
luL. 'I'lio ki)lj> truiupctH art' uHed i'or the lolo i.ulai. only.

vliich are
, and the

ikcs hold
r his own
ler. Tlie
'() broken
l)rin<'the
d to come
seat near
id hist of
?ak. This
cets were
tlie rope

■Mlth!

tes jnore
[\ing- day

rinj^s of
ind their
I secretly
he wliirr-
ed to be
ke away
for about
fs in tlie
it in the
lie of the
■r whose
blanket,
' and his
I his son
lis liouse
lis house

lie asks
line back
laster to
•. Alter
lemon ie;'
ike their
1. After
Bred, the
lie liouso

liTtwiiia-

THE KWAKIUTL INDIANS.

611

and into the water, where he keeps them until the ma'maq'a appeals
and drives the ha'mats'a back into the house.

During these days the second yc'wix'ila is collectiuy all the debts
which are duo iiini, aid on the following morning the new hiVmats'a
is seen on the same point of land where the tirst one was recovered.
The people go up to him, catch him, ami bring him to the singing
house (kekoalela'tsO). Then they all begin to sing tlie four new songs,
the first two accompanied by fast beating, the last two by slow beiit-
ing. After these songs the hfi'mats'a is led back into liis bedroom.
About 8 o'clock in tlie evening he leaves the house,
returns to tlie woods, and stays there until his father
has invited all the peojile to his house to sing for
him. As soon as they are assembled they begin to
beat time. After they have done so for about live
minutes, one man cries "yafi.*' The people repeat
this cry four times. They have hardly done so when
the ha'mats'a enters and they begin to sing. The
ha'mats'a dances around the tire and at the end of
the last song disappears in his bedroom. This night
all the dances are shown in a lestival similar to the
k'ik'i'lnala of the Kwakiutl.'

On the following nioniing the ye'wix-ila invites all
the people to his house, and gives a feast to the men,
women, and children. At tlie end of the feast every
body receives a blanket "to wipe the mouth with.'"
xVfter this the ha'mats'a is allowed to bite four times,
once every fourth day. During this time he is
purilied in a way similar to that of the ha'mats'a of
the Kwakiutl.

Alter the last night of the winter dance, the ye'
wix-ila calls all the i)eople to his house and asks them
who is willing to keep the red cedar bark until the
next year. No one resjionds. All of a sudden the
door is ojieiied and ubout twenty men rush into the
house. They are covered with balsam pine branches,
and blood is dripping from their bodies. They are called the Wiiia'-
lag'ilis or ([unuiu'mx'de (land otters). They run aioiind the lire and
suddenly take the cedar bark rings from the heads of several men.
They then leave the house again as suddenly as they entered. The
men whose cedar bark rings they have taken will give a winter dance
the following year. After this, the rest of the people take oft" their
cedar bark ornaments, tie handkerchiefs around their heads, and begin
to sing summer songs.

The following is a description of the ceremonies corresjionding to
the kiie'xalak" of the Kwakiutl, called by the La'Lasiqoala, Lr''xalak"'.

Fi/i. 1H9.

KdSKI.Mi) WFlIliKINO
STHK.

l>iiigili, UliJ im^icM.

I\ A, Nn. US<, K„y;ll KtlllHI-
i:riilihii'nl Miift'itrn,
(■■>ll('rH'.l hv .\. .larnhs

Hrrliii.

(;<L'o page o}>5.

B5F^

612

KKI'OHT OK NATIONAL MUSKUM, lH!tr>.

Dnriiiff a feast the younjr man who is to be initiated suddenly laints.
At once a number of newly initiated shamans are called to invest ijjate
the cause of liis sickness. They are unable to asceitain what ails the
youufjr man, and send for the older shamans. They feel all over the l»ody
of tiie youth, and linally declare that the spirit \VlniVla«"ilis has takeu
possession of hi ;j . Then a sail is stietched across the rear of the Iiouse
and the patieii is ])la('ed behind it. Tike house is cleaned, and every-
body is invited — men, women, and children. Ueuceibrth this house
will be the dancing house. Tlie q'sTqanas, who (•orres|)oiid to the
m(''«''m(|oat of the Ivwiikiutl, must stay in this house after they have
once entered it until the end of the whole ceremonial. The profane
are not allowed to pass the front of the house above hij^h- water mark.

The master of ceremonies asks the people to sing the following- song,
which is supi)osed to have the power of restoring the patient to life:

IlayiiH I'lhoun lalii ya lioiio lianii liiiii.
Do not cry, yon will come back safely.'

An ohl shaman stamls by the patient, feeling his body. The song has
no eti'ect ui)on the young man, and the master of ceremonies recpiests
the peoi)le to try another means of restoring him to life. IJoxes are
placed in front of all the assembled peoi>le, and at a signal they beat
time rajiidly with their batons, ending with a loud rap. This is repeated
four tinu's.

Tlie above song belongs to the clan Naa'nciaenox (always staying at
home), while the beating of time belongs to the clan La'lauiLEla, who
obtained it from the Awl'k-V'nox. The shaman says that the beating
of time h;ul the desired effect upon the patient. After this tiie people
assunui their winter names and rearrange themselves in grou])S as
enumerated on page HI).

On the same night the festival called (lap'e'k" is celebrated. In the
morning of tiiis day a number of young men were sent out to collect
alder bark and to make red cedar bark, which is distributed among the
peoi)le in the evening. In i)ayment for their services they receive a
s])e(!ial allotment of f lod. When the people assemble for the (|ai>V''k",
the highest Ini'mats'a is tirst led to his seat. The other ha'mats'as are
l)laced at his side. They are followed by the ts'e'kois and by the
hai'alik-ahiL. The ([ue'cpitsa take their seats last. Tliey sit on each
side near the door. As many (iuf''<|utsa as there are ha'mats'as are
charged with the making of the head rings of the latter. These (jue'-
(pitsa all stand on tlu' right-hand side of the door, each holding his
ring. They have a leader, whose oHice is hereditary. They walk around
the Hre four tinu^s, singing. Then they step in frcnit of the lia'mats'as,
ami on a signal they all put the neck rings around them. At a sec-
ond signal they put the head rings on the heads of the ha'mats'as,
and linally they strew their heads with down. Then the ha'mats'a's
whistle is heard, and the people distribute <piickly the red cedar bark

' Appcmlix, page 72K,

THK kWAKlUTL INDIANS.

fil8

ainniifi' tlio ofliors The <ni(!'(|Utsa Mackoii their faces. The ha'inats'a
hejiins to j^t't excited and bites the i)e()i)le. lie iimst bite a certain
man lirst, whose duty it is to otl'er himsell' to the ha'inats'a when he
f-cts excite<l tor the first time. This otrute or duty is liereditary. Tlie
lia'mats'a carries a stick and «lrives the people arouinl the lire. Durinj,'
the ensuiu"; excitement anoilier novice disappears, leavin<i' his l)lood-
covcred bhmket i)ehind. it is found, and unth-r lu^reat excitement
in(|niries are made as to who is missinj'', until finally the father exclaims
tliat his child has disappeared. Then the ha'mshamtsES dances.

Sometimes the disa])i)earance of the novice takes place in a different
way. Four men jio on the roof ol the house during- the ni<;ht and,
running about, cry •• hm hin hm." This noise is taken by the ])eoi>le to
sif>iiif'y the api)roach of Wlna'lasMlis. On the following; morninji- it is
found that one of the young; men has disappeared, leaving- his blanket
behind, which is covered with blood.

Still another way of bejiinning- th(>, Le'xalak" is the following: The
ma'maq'a dances in his house, and suddenly throws his magic stick,
which is T)elieved to fly througrh the walls of tlie house and to hit the
person who is to be initiated and who lives in another Inmse. The
youth falls down, and tlien the ])ai'ents (jail the shaman to cure him.
Th(! ceremony continues as described above.

To return to the festival. After the ha'mshamtsEs has finished his
dance and has bitten a i)erson, the i)eo])le begin (mating'. They do not
feed the ha'mats'a fii'st, as is done by the Kwakiutl. Then they sing-
four times the son^ of the Naa'nqacnox ; ' three times they sing- the
burden only, the fourth time they sing- the words:

1>() not cry, yon will coino back safely.

This is the end of the ceremonies of the tirst night. On the second
and third night the same songs are repeated. Every night the shaman
visits the novice, who is hidden behind tlie curtain, lie reports that
he is feeling" better, and the third night he says that he is shaking
violently.

The fourth night the same songs are rei>eated. The shaman visits
the novice again, and when he returns, lu^ says, ^'Listen; he is singing
his secret song.'" Now nobody is allowed to sjieak or to cough. Then
tiiey hear, as though fron> a great distance, the sound (»f a new song,
which is growing louder and hmder. The secret song is sung four
times. The singing master must listen attentively, because after the
fourth time he must repeat it. Two new songs are heard that night.
On the following night the same (icremony is rejieated. and two more
songs are learned by the peoi)le. Twelve (jue'qntsa women dance this
niglit. Their faces are blackened and they wear red cedar bark.
Their dance is accompanied by the beating of batons. One man and
one woman are stationed at the entrance to tiie secret room in which
the novice is lying, in order to watch it. Their otlices are hereditary.

' .Seo ])a}iO till.'.

3 !

r^N

f t

614

REPORT OF NATIONAL MUSEUM, 1895.

When the twelve women are about to liiiisli their dance, the novice
is seen to eoine out of his secret room. He does not wear any ornii-
nients of red cedar bark.

lie <lances on the four following nights. On the following day there
is an intermission of the ceremonies Tiie next day the yf-'wix-ila
invites all the people to hi^s house and asks tlieni to pr('i)are for tiie
])urification of the novice, whi<;h will take place on the fourth day.
He also requests three olticers whose oltices are hereditary to pre-
pare themselves for this ceremony. Tiiese othcers are tlie man who
n)akes tlie tongs, his name is (^'aqia's; the one who uses the tongs,
his name is NK'niscjEmg-ala; and the one wh(» calls the jjcople to the
washing. Early in the morning of the fourth day the last-named
ollicer must go to every house, and, beating the doors with his baton,
he nuist cry, " Vau, yau, listen, listen. Tliere is food for you from
((^oa'yukohix'ilis), from (7ri'xus''Emr.)."' The first is the q'ii'q'anas
name, the second the quc^iutsa name, of the novice. In tiie evening
all the jieople assemble in the dancing house. Then the first of these
men makes a pair of tongs, whidi are wouiul with red and white cedar
bark and put up on the west side of the house. A huhler which has
only four steps is placed against one of the rafters on ♦' ". left-hand
side of the fire (that is, to the left when facing the rear of the house).
The man ,iio made the ladder climbs it. and puts his head througli tlie
roof. When he comes down, the people beat the boards and the drum.
At midnight he ascends the ladder again. He goes up a tiiird time
between midnight and dawn, and the fourth time when tlie day begins
to dawn. This is to secure good weather. Every time when he comes
back, he sings:

lla, liii! you do not give mo ;i favorable answer, you wlio arc io Lriui; tlw- southeast
wind liy washinij; our novice. -

The oflicer who made the ladder is given a dish in i»ayment for his
work. Tlie one who made the tongs receives a knife and a hammer.
The one who carries the tongs receives a belt; another belt is given to
the olhcer who invited the i)eopU\ Sometimes paddles, csinoes, or
blankets are given to them, but these are always called dish, knife, or
belt, as the case may be.

After the man has come down the ladder the fourth time, Ni'/msqEm-
g-ala takes the tongs down and goes aioiind the fire four times, hold-
ing the tongs stret<ihed forward. He calls a man to open the door, and
strikes the sti(!k which is spreading the tongs four times. Tiie fourth
timehehits itsothat it flies out of the door. Then betakes twostonesout
of the fire, one after the other, repeating the motion three times in each
case before actually taking them uj). He throws them into the water in
the same way, and dips them up also after having repeated the motion

'Van, yan. yimxtaxoi.ai yauxtaxoi.ai', haniayii.aai (ja (Cioaynkolax-iliaai ) lk
(Taxiis'Kiiii.ai 1,
'^Appendix, page 7-'9.

THE KWAKIUTL INDIANS.

615

tliree times, really dipping wp the water the fourth time. The novice
sits right next to the bucket in whii^h the water is kept. He has no
rings of red cedar bark. Tlien ho is washed.

Tiicn NE'msqEnjg-ala i)laees the tongs vertically into the lire, the
open end downward. The cedar bark witli wliich they are wound
catelies fire, and then he lets them go. It is expected that the wind
will blow in whichever direction they fall. Then the ollicer who nnule
the tongs nuikes head rings of red cedar bark for all the people, who
l>ut them on. The singing master makes a new song, an«l singing it
they go around the fire, and leave the house, led by the viai'atalaL, who
carries a small rattle. This oHiee is also hereditary. They gu through
the whole village, and inform the ])eople that the purilication of the
novice has been perfoi'ined that morning. The people put their masks
in order, and gather the i>roperty which tliey are going to give away at
tlie festival which is to be held that evening. This.night the people
are not arranged according to the groups described above, but accoid-
ing to their clans. In the morning a man is sent anmnd to call the
people. He says, "Let us go into tlie house and beat the boards, for
we have i)uritied him. Let us go at once.'' '

I'irst the boys enter the house and begin to beat time. Then the
various groups enter one after the other, each carrying the property
which they are going to give away during the festival. Whenever a
group enters, the boys beat time. Tliey imitate the movements of the
aninnils which they represent. Then each group gives presents to
the others, and at this time the ha'mats'a, ma'nuKi'a, and the other
q'a'q'anas, pay for the damage they have done. Xext, three men
are called up, — ME'lxniKk", a Naqo'mg-ilisala; IVe'Ic, a G-e'xsEm ; and
Tsau'xstiilag-ilis, aG'I'g-ihiam, — whoeach sing a song, accompanied by
the people. ME'lxmEk"'s song is as follows:'^

I will listen to the old tiilc to wliicb this refers.
I will listen to wluit is told iiboiit it.

After they have linished their songs, a man named \N iyo'tsi;m is
called up. He puts on a canoe sail like a blanket, and goes around
the fire dragging the sail behind him. This means that he is sweep-
ing the liouse tor the dancers, who will enter next. The first dancer to
enter is the wa'tanEm. He is followed by the ghost dancer, the o'lala,
hai'alik-aue, ts'e'kois, wl'x-sa ha'mats'a ( hamtsEtsOe), and hii'mats'a.

While the ha'mats'a is biting the peojtle, the nuTmaq'a enters and
drives the ha'mats'a away. Then the new dancer comes out of his
secret room. I f he has a mask, he returns to his secret room and dances
again. Four women dance with him, two in each corner in the rear of

'I>a niKiis laii'aiii.tsAi.iii', jf-in.s kuexiileLg'iii', x>^'iuH kinsaaoxtKji'ui'. llaliiifi-
Wc will go ill. we will beat boards, lor wo luivo waabud biiii. Wo will

lii.Kiisai! n.'Vxiia Laa'ini.Kusui' !

go 111 OHIO nil we will go!

-' Api)endix, puge 729.

il ;

■! !,':>

II! i

1 (.

(116

UKl'OKT OF NATIONAL MUSIiUM. IHyn.

tlio house, while the novit'e is (lanc-inj; iu the middle <tt' the rear of the
house. Tiie dance is aecouipauicd by two new son^is and by the two
sonj;s that were used at the ceremonial of |iurilication. NN'hiic he is
dancing, the ye'wix-ihi distributes his preseiits among- tiie people. On
tlu' following day another man gives a feast in tiie house of ti;<?
ye'wix'ila. When all the jn'ople have entered liu^ house, the novice
is called to come out of his secret room. The people sing one song,
and he dances alone and sits down. Again his father distributes pres-
ents among the other clans. The novice is allowed to take part in tiie
feast. During the four folhnving days lln^ novice wears head rings
of red cedar bark. After four days, another man gives a feast in thi^
same house. When all .have entered, the novice is called out of his
secret room, lie wears a simjllei- head ring now. Two more feasts are
given in the same way at inter\als of four days. I'lv cry time the dancer
Mears a snudler head ring.

At the end of the last night the (I'a'q'anas, who have stayed in the
dancing house right through the whole ceremonial, are led home by
their wives.

It will be notice<l that in these ceremonials the festival corresiionding
to the k'ik'i'lnala of the Kwakiutl is celebrated alter tlie nrturn of the
novice. Among the La'Lasicjoala when the novice has disappeared in
the woods (being a la'xsa), his whistles are suddenly heard on the roof
of the house or behind the houses. At night, while tiie people are
assembled, he is heard on the roof of the house, but disappears again.
On the following morning he is seen on a point of land, l-'our canot's
are lashed together a?id connected by plauks. Thus the jieople paddle
up to him and bring him back. The same night all the dances are
])erformed.

» (.

The wiuter dance ceremonies of the Ts'a'watEenox diti'er from those
describe'^ heretofore. I have received from .Mr. Hunt detailed informa-
tion only iu regard to the closing ceremonies, while the progress of the
ceremonial seems to be much like that of the Kwakiutl. The beginniug
is as follows:

The ye'wix'ila invites all the peoi)le to his house, where they sit down
according to their clans. Then he asks his wife to bring food. While
the food is being prepared, the people sing. In the middle of the third
song the whistles are heard on the roof of the house. The people
stop singing. They group themselves at once according to their
dances and societies. They burn the salmon, because it was prepared
before the beginning of the wiuter dance. That night tiiey begin their
ceieuK Miles.

On March 11, liS{)5, they concluded their ceremonies as follows:

P'l'xalats'e, chief of the T'l'Mia'xtax, gave away blankets during the
winter ceremonial. At n'ght two men went into every house, and said
at the door: "Now we will tame your dancer, Ts'a'nuioagaLc. Now

THE KWAKIUTI, INDIANS.

(117

we will tamo your dancer, Na'iitsV'. Now we will see the daiiee of
La(ioasala^"ilis. Now we will see tlie daiiee of Vakaiiiansai;ij;-ilis."

Then tlMM)tiier one said, "'liecjuiek now,daneersI We will assemble,
friends, while it is day,"' and tln-y went back to tht- daneing lionsf.

After sometime the two men went apiin to every lioniie, and tin' fust
one said: •' We conu'. back to call yon." The second one said: ''Now
let us go to the house, dancers. It is late in the evening. We have
no fnel, friends. Let us all go together." Thus they said at e\ ery
lionse, and went back to the dancing house.

Then (he two men went again and looked about in the house and
said: -'Now all <»ni' friends are in;" and when tlicy discovered that
some <»ne was missing they went to him and said: '• Von are the oidy
one wh(» is still missing."

When they were all in, Pa'xalatsV' arose and spoke: ••! thank yon,
my great friends, that you have come to our dancing house. Kemain
here in the dancing house of i)a'mtalaL, the great shaman, who van-
(luished our Master, (^)'ani(iilak", at Ts'a'wate. Thisis the winter dancing
house cf Nau'alagunuia, the great shaman at Ts'a'wate. This is the
winter dancing house of JJiVLalag-ilak". who gained victory over
We'qae of the Le'kwilt6(| (see ]). 4 HI). Those whom I name<l had
large cedar bark ornaments. Thus we say, La'mgal: thus we say,
Nu'xnemis. Therefore I gain the victory over the chiefs of all the
tribes, for in the beginning thv.y were vaiuiuished by i)a'mtalaL and
Nau'alagunnia and BaLa'lag'ilak". Xow take care, my friends I" He
turned to his tribe and said to them, "I say so, Ta'mXnak*as; I say
so, Xfi'gamsila: 1 say so, l"a'lxalas([aui; I say so, Le'na; 1 say so. my
friends. Xow take care, my great friends; give nu> my rattle that I
may call the spirit of the ceremonial. Therefore I tell y(»u to be care-
ful, friends." They gave him the I'iittle; he shook it an<l sang ''hoii),
op, op, op."' lie stoi»ped and looked upward as though he was expect-
ing the spirit. The chiefs said: "Take care, friend, else you nught not
get the spirit of the winter ceremonial." Again he shook his rattle
and sang the secret song of Ts'awata'lalis:

1. Now listeu! ya, ya, ya. greiitest of all daiiceiHl Ilawo.

2. Nowsiiii;! ya, ya. ya, grt'ate.st of all daiii'iTsI Ilawo.

;]. Now siiij^ your souh', ya, ya, ya, jfreatest of all (lancers!

llawi).
Ha wo.

•I. Now lie coiims to me, ya, ya, ya, <frcato,st of all itancer.'^I

Then he ended his song, anil the cries of many ha'mats'as were
heard anH)ng the trees. They cried '• wip, wip. wip. wip," like the
ha'mshamtsKs.

As soon as the cries ceased, Ta'mXuak-as sj)oke: "Friends on the
other side of the house, did you hear what we obtained IVomour grand-
fathers? Vou heard that it belongs to the earliest le,gends of the
world. Now take care, friends, we do not need to be frightened of
anything, because, as you heard, my great cedar bark ring came to me
from my grandfather."" Then L'a'xalats'e shook his rattle agiiin and

618

REPORT OP NATIONAL MUSEUM, 18!»r..

siuig the Slime song as before. When he stopped singing, the cry of
tlie hii'nishamtsKs was lieanl again near the house.

Now I'a'xahits'e shook his rattU', again and sang his seeret song.
When he stopped, the cry " wip, wip, wip" was heard Just behind the
dancing house, lie sang his secn't song a fourth time. Tiien the cry
"wip, wip, wip" was hoard at tlie door of the iiouse. The lirst of tlie
<hincers entered and sang his secret song. Tiu'y were all (b'essed in
liendoelc brandies, wiiicii were wound ai'ouiid tlieir heads and neclis.
Tliis is the secret song of their leader:

1. Now listfU, ana' ana to my 8liaiiian'H hoiij;. Ana, ana' liaiiiamaiiiri, 1iamaiiiaiii:i'.

2. Now listen to tho cry of tlie ha'niat'sa, bucaii.si^ 1 am a canniltal, bfciiiisc 1 am a

shaniun, ana, ana, hanianiurua, hanianiaina, hainaniania.

Then the leader, Ts'r'koa by name, stopjted singing. When became
near tiie tire, to the middle of the. house, he turned, and at the same
time said ''hoi'i), hoi'p, hoi'p." Thus forty men came into tiie house,
while the old men who were sitting in the rear of the house began to
beat time. They went arouml the liie in a sciuatting position. Next,
a woman came. Her name was ViVkusElag-ilis. Slie had hemlock
branches anmnd her lu'ck. She sang the secret song of Nau'alaguunja:

1. Ilaniii I 1 was made a Mia<;ician liy tlu! j^rcatest of tlii< daiu.MMs.

2. Kama! I was lillod with niaj;i<! by the vjrcatL'st of tlio dancers.

When she sto])ped singing, she turned and all cried "'wip, wip, wip,
wip." Forty women were standing in the house. The old men began
to sing the song of ija'mtalaL, which he sang in his contest with
Qa'niqilak" at Ts'a'watc, acciording to the tradition, when he gained
the victory over Qa'niciilak", at the time wiien they tried each other.
This is the song which he nuide against (^a'nicplak":

1. A small magici.an was lit; as compared to me.

2. Tho small magician was afraid of me.

3. I called his name, the name of the small magician.

4. And be tried to tame this greatest of all dancers.

When she stopped singing, TsV-'koa repeated his secret song. After
this song all the men and women turned to the left and cried " wip,
wip, wip." Then the old men rei)eated «)a'mtalaL\s song. When they
stopped, Ts'e'koa repeated the song of lia'Lalag-ilak, the same which
he had sung when entering the house. When he had tinished his
song, all the men and women turned to the left and said "hoi'p, wip,
wip, wip." Once more the old men sang the song of -r)a'mtalaL. After
their song, Ts'e'koa repeated Bfi'Lalag-ilak "'s song. All the men turned
to the left. The old men repeated the song which jja'mtalaL sang in
his contest with (Qa'niqilak".

Then all the men and women who had danced went out of the house,
and Ta'mXuak-as spoke: " Wa, wa, friends. Did yon see this? What
you have seen, friends, on the other side of the house, that is what
we are afraid of; that is what makes life short; that is our Lord; that

ts \. ,^^-

"» '

THE KVVAKIUTL INDIANS.

fil9

is what wo inherited IVomonr grandfathers; that is our history; thaf is
the {^reat niaj;ician; tliat is i)a'iutalar„ the jjreat iiia};i(Miin ; the woman
isNau'ahi}^uin(|a. Thatis Ha'Lahijj-ihik"; tlia4 is i)a'n»taUiL,wli() gained
the victory over (|JiVni(|iIak" at Ts'a'wate, and tliat is tlie cause wliy all
the tribes are vaiiquiahed hy us, wa, wa. That is what 1 say, IVieuds,
lor Pa/xalarfsV'. The son^s widcrh you have lieard are those of i)a'ni-
talai-. That is his dance. The s«'(!r«'t son j;' of t lie leader is the secret
son}; of na'Lala<;*ilak", and the secret sonj; of the woman is that of
Naii'ala^;nnnia. 1 «lo not use new ways. The other tribes nuiy invent
new things, wa, wa. '"

Now the boiU'ds of the house front were struck, and the people said:
"The eormoiants are {;oin<>' to dive!" Then Xri'<;amsila entered the
house and said: "Beat the boards, friends." The old men beat the
boards, and the younj;' chiefs entered. As soon as they had come in,
Xfi'jiiwusila s|)()ke: "These are the corniorants of Ts'iVwate. That is
the only place where they eat nothinj; but oulachon. Therefore they are
fat.' Xow beat the boards, friends.'' The old men beat the boards,
and. the women came in, spreading t heir blankets. They had red cedar
bark ornaments on their heads, the same as the men. Then Xn'^amsila
spoke: "Tiieyare the sawbill ducks; they dive for property.'' Now
Ta'mXuak'us spoke: " I-'riends, what do you think .' Shall we discard
the use of the red cedar bark which makes us happy? We shall only
be downhearted if we should discard it. We shall be aslee]> all the time.
Now, friends, we will tinish this nijiht. We will have the last dance of
this season. You, Pa'xalats'e, shall chan^'e our names this night. That
is what 1 say, P'alxalasiiism.

Now Ho'LElite arose and si)oke: "This is your spee<!h, Ta'mXuak-as.
You said we would tinish this night. Did you hear the speech of our
friend La'mg-ala? lie says they will take olf the red cedar bark. 1
will not take it otV. That is what I say, KuLE'm: that is what I say,
Ts'a'lgaxsta. 1 must accept the words of all our friends."

Then arose Yu'x-yukwamas, chief of the Nimkish: "These are your
S])eeches, frieiuls. You wish to throw away the red cedar bark. Xow
answer my speech, Ta'mXuak-as."

Then the latter answered: " It is true. I said so because our friends
here do not treat in the I'ight way the cedar bark of which we are afraid,
which we inherited from our grandfatliers. It is our master, it nuikes
our life short. It is true I said we would tinisli toniglit."'

Then Yu'x-yukwamas si)oke again: "Did you hear, friends? Did
you hear it, Lri'qoasqKin ? Let them linisli now. Wm linisli to-night.
But I am waiting for the repayment of the marriage money to my
friends. Therefore I do not want to take otf the <'edar bark to-night.
You may change your names to-night, wa, wa. 1 say this, Nu'xnemis;
I say this, I lo'i.Elite ; I say this, La'mg-ala : wa. It is a great thing that

'That means that tlie.y had each givtii a grease feast.

(i20

KKI'OIM" OF NATIONAL MUSKl'M, WC.

\\v an' (alkiii;; iilioiit, my trilx'." Then Nii'xiiciiiiH iirosc iiiid spoke:
"'I'liat is your speech, 'I'a'mXiiiik'aH; \vc are all alVaid of your speeeli,
^i'(>at tribe! It is better that you linish to ui;;lit. Keep on in the old
ways of our {jrandl'athers! I thank you, y:reat tribe, keep on in this
way, my ehihlren I Do not abuse what we inherited I'roni oui- ^jrand
lathers. Your words aie true. This cedar bark will makti life short
if it is not used in the riH:ht way. Now take care, friemlsl I say this,
KwakintI, .Ma'nnilele(|ala, Nimkisli,Ts'a'nms." Then all the chiefs said
"wii, wa."

N(»w Ta'm\uak-as arose aj;ain and spidce: "Thank you, friends, lor
your words. Now I will tak«^o^' the red cedar bark to nij-lit. (-ome,
friends, and you w<nnen, and let us danco. Let tlie tribes listen to us
ami watch our customs." Then the men and the woiimmi assend)led and
sanjj the old son;;. Xu';^amsila carrii'd a Ion;; notched i)ole about 7

feet lou!

This is his Hon«':

1, Now iliuicol lake oil" li\ iiiraiiH of your thmec tlio jjrcat liciul oriiaiiiriil, tlii^ liojul

oriiiniii'iil tliiil ,viiii iiilicrih'd from \\w inask of tin' winter (•crcmoiiiiil worn by
tlic lii'st of our tribo. Wo, <>, o, o, o. liiiwaia, hiiwaia, wo, o, o, o. o. (Hero
111! the |ii'o)il<' lifted tlu'ir ci-ilar bark oriiaiiiciitH. >

2. O lot us now |>iil away our f;icat lioad oriiaiiiciits. Tlie lioiid oniamciil tlmt yon

iiilioritt'd from tbt' mask of the winter ccriMnonial worn by tbo tirsf of our
tiibc. Wo, o, (I, o, o, biiwaia, linwaia, wo, o, o, o, n. (Here tin- )m'oii1(' lifted
tiio liead ornaments a<rain. )

li. O b(t IIS now ])iit down our yreat beail ornaments, the liead ornaments that you
inherited from the mask o\' tiie winter ceremonial worn by the tirst of oiii'
tribe. Wo, o, o. o, huwjua, hiiwaia. wo, o, o, o. (Here they lifted the orna-
ments a<;ain. i

4. O now dance anil tak<- olf this our ^reat head ornament, the In ad ornament tlnit
yon Inherited from the mask id' the winter ceremonial worn by tb»> lirst of
our trilie. Wo, o, o, o, hiiwaia, hiiwaia, wo, o, o, o.

With this they lilted the ornaments a,iiain and put tlieiii in the notch
of tln^ stall which Xi'i'<;>amsila was carrying-. The song is the same as
the one whitdt {)a'mtaliii, u.sed when taking off his cedar btirk orna
ments. As soon as they had linisbed their stuig, they changed their
names. Now he whose name had been XiTgainsila was called llii'mts'it.
Then Isi'.g-e', whose name had been Pii xalnis'e, si)oke: '"My tribe,
now let some one rise who wants to take 'i-.^se red cedar biirk ornti-
ments for next winter."

Then Y;V(|oi.as arose and .spoke: " I come, Niiye', in answer to your
speech. 1 will take this red cedar bark." Then he spretid his blanket,
the cedar biirk ornaments w^'re thrown into it, and ho hid them in his
bedroom. Then all the members of the T'Eini'xtiix tribe tied handker-
chiefs around their heads. They had linisbed their winter dance.
Walas Ni;gM'' distributed blankets. They did not give lirst to the
ha'mats'ii, but to tin' hetid chief.

..MM

Tin: KWAKICTL INDIANU.

(iJi

XII. Tin; i-Ao'LAXA.

I poiiilcil out at. a lonncr place that the i.ii'i.asi<|i)ala ^rimip tlic daiirrs
in t\v«) t'liissrs — tlic t.s"r't.s'a»'(ia aii<l tlio iKi'iiuaii. Tlif iin'iu.Kin
iliiiu'us ai'i^ cldscly coiiiii'ctiMl with the i-laiis, jiimI diiriii;;' their pcilonii-
aiiee the ordinary sorial system remains in full I'oree. The KwakintI
inivi"! only a few of tlu'se dances which they call l.an'laxa, which name
is also s metimes nsed hy the i.a'Lasii|oaliL It is dilUcnlt i<) estahlish
any fundamental ditferj'iiee between a i.ao'laxa dance and a ts'r-'ts'atMia
dance, as in both eases a hereditary ;;:enius initiates the novl.f, and
as in both ceremonials nu-mbeiship is obtained in the same manner —
thron;>'h nnirria^ic, or l»y killinj;' a pjMson wlio is entith'd to the cere-
monial. The distinction is comparatively cl(>ar ainon<; the i.a'> .(»>i|oala
and tlui atliliatt'd tribes. Only those dames whicli di-rive tl. 'ir ori^fin
from na.\l)aknalannXsi'wae and his follow inji', or IVom \Vinaia;;Mlis,
are ts'c'ts'aiMpi; all otiieis aie no'ni,i;m. To thisclas-^ i>el(»n;n' all the
aninmls, and we lind that they are inncli more «-Iearly <-lan deities than
tlu' former class. At the same time it is stated distim-tly that the wlioh^
ceremonial was introduced tlironj>li intermarria;;e with the nttrtheru
trilies, particularly the Ib-'iltsncj. This conscionsiiess of an entirely
I'orei};'!! orifiiu of all the i.ao'laxa dances is still stron^^ei' amony the
KwakintI, while many dances which undoubtedly had the same (dijjin
luivo been inirorpoi'ated by them in the ts'e'ts'aciia.

The i,a'i.asi<|oala use in the no'uLKm cerennmial cormorant down
in place of ea^Ie down, white cedar bark in place of nd cedar bark,
red paint in places of black paint. They sin;; both profane son^i's
and ts'e'ts'arMia songs. The celebration takes place in Xovember and
Deceiid)er.

Amouj^" the Kwakiutl the i.ao'laxa may be celebrated at any tinu' of
the year. The nmn who desires to give the festival calls his clan or
tribe to his house and informs them of his plans. 1 am oldiged to Mi:
(ieorge Hunt for the following description of stu'h a meeting:

OtsN'stalis, a man whose mother was a Ile'iltsu(|, was about to give a
l.ar»'laxa. lie invited his clan and spoke as follows-

"■Now come, my tribe, come Ila'mts'it, c(»me Vc'tiawitc, ccsme (i-c'so
yag-ilis, come l.a'(ioag*ila. come Tso'i)alis; come to hear the words of our
chief. Conu^ (lUe'trJa, come (^'o'lnoyue, Walas Is wakiutl, (i>'o'nd{Mitis.
Thank you, my tribe, tor coming. F must tell you about my plans. I
will show the dance which came down from heaven, the Lao'laxa, the
conung night. Take care, my tribe, take care all of you, you sec(»nd
class chiefs, I do not mean you. Chief lla'mts'it, 1 nu'an ^la'Xua
and Wa'nuk" ami O'ts'estalis and Ma'mXua aiul b I'lak-uts'a and you
third class young chiefs. Now take care, the supernatural ])ower will
come to dwell among the tribes that are assembled at our camp, great
Kwakiutl! Now I will tell you what I earry in my hands. I will ^ive
away my ct)pper Wa'aumg-ila to the Na'q"oaqt6«i, Koskimo, (rvt'p'euox,

1 I

I :■ I

622

REPORT OP NATIONAL MUSEUM, 1895.

s:'!

111

and L'il'sq'f'iiox. Its price is 800 blankets. I think that will be enough
for these eight tribes here, and my other copper Ma'unikoalila shall tall
on the Ma'tiiali'lr-qala, Qoe'xsot'enox, and Ninikish, and the Lau'itsis
and MatilpO and T'Kna'xtax and A'wa iLala and Ts'iVwatEenox and
Ha'xuaniis. I think tliat is enough! Ma'inukoalila's price is 0,000
blankets. This will be enough for the nine tribes, and I will sell for
food my copper Mau'aga, for which I paid 2,400 blankets at the time
when Lalak-uts'a wanted to sell it (juickly at Mc'mk*umlis. Else the
tribe might say that they are starving in this great country. But this
way they can lind no fault when they come." Sometimes one or the
other of the old men said "yes, yes," during his 8i)eech, and he con-
tinued: "Furthermore, such is my ];ride, that I will kill on this lire
this my copper, Dandalayfi, which is groaning in my house. You all
know how much I paid for it. I bought it for 4,000 blankets. Now I
will break it in order to van(iuish our rival. I will njake my house a
fighting place for you, my tribe, wa. Now you know it all, my tribe;
be happy, chiefs ! for this is the tirst time that so great an invitation has
been issued. There are 9,200 blankets, besides the 4,000 blankets for
the copper that I am going to break. Now count all that the invitation
will cost. It is 13,200 blankets, and besides 250 button blankets, 270
silver bracelets, and 7,000 brass bra(!elets, 240 wash basius, and I do
not count the spoons, abalono shells, and the LaO'laxa head mask, and
the numerous kettles which I am expecting from my wife. Now you
know all my plans ! "

Then Wa'k-as arose and spoke: "Wa,my tribe! Did you hear what
our chief counted up? Are you not afraid of the various kinds of
property which he is expecting? Now long life to you, ( )'ts'r'stalis,
you who were made a chief by your fathers. Take care of our chief,
my tribe. Take care, Guc'tEla, (i'o'moyuc, Walas Kwakiutl, and
Q'd'mk'utis. He is vomiting everything that he has in his nund. My
tribe, are you not also glad of our chief? I think you are proud in
your hearts. Thank you, ( )'ts'cstalis. Thank you from my heart, chiel.
I wish you long life. A'ou Avill be tiie first of all the chiefs of all
tribes. So I say, Ts'd'palis, thus 1 say, Hii'masaiia, (x-csoyag-ilTs,
Ma'koayalisamO, Da'dants'it, La'lakanx'it, wa, wa. So we say, our
whole tribe."

Then arose Ma'mXua: "That is your speech, ClhiefO'ts'Ostalis; that
is your speech, Wa'k-as. Thank you, chief. How pretty is my chief!
Thank you, friend. Now my heart is alive, for I was afraid when I
heard the news of our rival. Ho, ho, ho. Now 1 lift the heavyweight
of your speech, chief. Thank you, brother. So I say for my whole
tribe." Then O'nix'it arose and said: "Thank you for your speech,
( )'ts'r'stalis. Long life to you for your S])eech. I low well you stand on
our earth. You will be the only jmst of our world. The chiefs of all
the tribes will be jealous of you, you overlianging movintain, you chief
who can not be eipialed. You do not need to fear anything. Hov/

THE KWAKIUTL INDIANS.

623

great is your naiiie, chief. Now you made my back strong. Take
care, my tribe, and ^ish long lite to our cliiefs." Everybody applauded
his speecli. Then ()'mx*'it sat down.

Next .Ila'mEsk-inis arose and spoke. He said: "My tribe, are you
not ashamed of this young man? He will be your chief, Kwakiiitll I
am half ashamed myself on acicount of the amounts counted, do on,
my son, be proud of what you said." Then he lifted his right hand
and shouted: "Hide yourselves, tribes I never was seen such an amount
of propert}^ as our chief has called. Ya. ya, my tribe, do you not con-
sider the great mountain of property of O'tsV'stalis dreadful* He is
still a young man. Take care, my children, that you may have two
men who will give away blankets to the whole world. That is what I
say to the chiefs of the Kwakiutl, wa, wa."

IV A, N.. Vj

Fig. 190.

ItAVKX UATri.E.

'.urj^tli, i:t in<^h(!«; bine, lilacU, red.

vil I'UliiHi^raphk'al MllseiiiM, U.rlhi. < ■iillnlcl l.y A. .l:u"lwn.

Now it was growing diirk. and O'tsV'stalis arose and spoke: "TiOok
at me, my tribe! Pretty is this young man; he is growing u]) well.
Now r will sing the secret song and try to call the spirit of my dance."

The people said: "Go on." And he sung his secret song, calling
down the si)irit of the LaO'laxa :

1. . am thf greatest niagiciaii, <> liiliilii. i, tlio j;roatest iiiaj;ii'iaii.

2. I alone am full of inaK'c, <> liihihi, i, tho f^reatost iiiajrio,

3. 1 am tlio only one who makes lifo short liy meaiisef liis ma!j'i<!, tlioj^reatcst inaij;i(\

4. 1 am tho only one who knowH to call down t'lO magiral power, the ;^reatost ma;>;i(^
Conio now, magical power, O hihilii, i, greatest magic.

As soon as he had tinished his song the noise of whistles canu^ down
to the roof of the house. Then they called nil the women and cliildien.
They came to the dancing house fort1n> La^Vlaxa. O'ts'cstal is arose, lie

(124

REPORT OF NATIONAL MUSEUM, 189.".

was glad that the people had coiue (jiii(!kly, and said: "■ Yes, my tribe,
you hav«.' done rigiit that you have come to this lai'ge house. Make
yourselves «!onifortal)le. Don't be in a hurry to go home to your
houses. Tliua 1 say, Wa'k-as. Thus I say, Oui'x-'it, wfi, wa." Then
the souginakers sang, and the people sat around them learning the
songs of the dancer. When all knew the song, O'ts'estalis arose and
sang:

Ya, I iiin tlio (ii-Ht, hoi, y.i, Im.

Ya, my upeoch is tlio higliest, liei, ya, lia.

lie stopped singing and said: "llo, ho, ho! Yes, my tribe. Thus I
lift tlie heavy weight of my wealth. Now we will call al' tlie tribes
that they may come in the morning. Now go to sleei). '^'Mi at is all,
friends." Tium all the people, men, women, and children, left the house.
The following nu)rniug the Ivwakiutl went out iu their canoes to invite
all the tribes.

UAVEN RATTI.K.

Lennlli, l;i imlit>«; liluo, lilaiU reil.

IV A, No. l:ii;r,, l!n:»l i;ilin..uT!iiilii.-;il MusHuni, llcrlin. c.ll.cl. .1 l,y A. .Iiu-.il.*!!.

As this festival was t() be given to a nund)er of tribes, all tin* Kwa-
kiutl took ])art in this nu»eting. When only the Kwakiutl are to be
]>resent, the liost announces his intention to his clan ahme. Then, after
the meeting is over, he sends word to the chiiM's of all the clans, advising
them that the r,iio'laxa whistles will be heard that night. Tiien all
those who have celebrated a i.ao'laxa before may go to ask him what
nuisks he intends to show, in order to make sure that he will not
infringe upon their rights. In the evening the whistles are heard to
blow behind the Ixmse of the man who is going to give the Lao'laxa.
After about ten minutes tiiey stop, and then blow again. This is
I'epeated four times. For four nights the whistles are heard in tlie
woods behind the house. The fourth night, after the^ have L-'cu
blown ill the woods three times, they are heard on the rool.. iir.d (iiurlly
in the Ixulroom. Tlieii the man begins to sing Ids secn^t f'(Mig.

--.sssam

THE KWAKIUTL INDIANS.

62r)

After fliiishin^ his songs lie i>te[)S out of the door iind calls al! the
people, the (lue'tEla lirst, then the C^'o'moyue, Walas Kwakiiitl, and
Q'o'ndvMitis, in the order of their rank. He informs them that the spirit
of the Lad'laxa has come to his house, and reijuests them to wash and to

:.i

'laxa.

his is

in tlie

Lecu

lii;!aiv

Fi-. 192.

I.AO'I-AXA MASK ULI'IIKSKMINU Till'. DKl.'.Ii.

il, musk cliisi'il; h, Ixiiid of llio fiirclrg ol" tin* deer, nirrii'il in tin' liniiils ol' I lie daiu'ci-; <■, inii>*U ojiiind,
slmwiiig ligni'iM)t' a liiiiiiaii t'lK r. Li'iiytli, U> iiiclici. W'iillli, n im lies.

IV ,\, N". ^•.l|, U.iyril |.;ilili.«riiplli.i.l Mi livrliii. C.llr.-t,.,! I.y A. .'an.l«.-ll.

i cep clean, At tlu^samt' tinu> he invites all the young men to come to
his house and sing. Tlien the young men enter the house and sing, ;ind
some of them dance, one after another. After the dance a feast is
given by tlie Lao'laxa. dancer, who distributes about one liundred

NAT MUM *X> 10

G2fi

REPORT OF NATIONAL MUSEUM, 1895.

blankets among these young men. Tliis siguities a promise to dis-
tribute Ibod to all the people.

T!ie young men put on the blankets and go ft ai house to house
saying: "This is food which you will receive to-morrow. It belongs

to .' " They go back to the host's house and return the

blankets to him. On the following morning all the young men assem-
ble agjiin. They are given red paint to adorn their faces, and they
are sent to call the people to the ])romised feast. Only the men are
invited. After two calls all assemble and arrange in groups .according
to their clans. As soon as all hav(? assembled, the messengers join
their clans. Before the feast begins, four songs are sung, as is cus-
tomary, two by the (luc'tEla and two by the Q'o'moyuc. Then the
host fills a ladle with grease and sends it to MAwaxalag-ilis, who is
the highest in rank, and to the others in order. During all this time
ti T ou'laxa whistles are heard to blow in the
bed \ '. When the grease has been eaten, the
relati . >f the host who is to be initiated comes out
of the bedroom in which the whistles are sounding
and begins to dance around the tire. lie wears a
beautiful carved headdress with long <'rmine trail
(Plate 47). All of a sudden he throws his mask off
and runs out. After a short while a dancer wear-
ing the LaO'laxa mask comes in. His arrival is
announced by a relative of the host who is stationed
at the door, and who as soon as the dancer ap-
l)roaches shouts "wOi V It is supposed that when
the first dancer threw down his headdress, he be-
came possessed by the spirit ' the Lad'laxa and
was transformed into the spirit which is i)ersonated
by the mask. Actually another dan(!er wears the
mask. After one circuit of the fire the mask disappears again, and the
novice, for so we may call him, comes forward and continues the dance
which was interrupted before. The i)eople accompany the dance by the
Lad'laxa song. After he has finished, a few women dance in honor of
the new Lao'laxa. The host joins them, <!arrying a pole about 0 feet
long on his shoulder. Tiie pole indicates that on the next day he will
give another fejist, to >vhich lie invites the i)coi)le, after ending his dance.
In the evening the whole tribe, men, women, and children, assemble
in the host's house to witness the dance, and the ijcrformance of the
morning is then repeated.

On the following morning the messengers go out .again, dressed up
aiul having their faces painted red, to call the people to the second feast.
The ceremony of the preceding day is repeated, but anotiier Lao laxa
dance maybe shown. This is repeated again in the evening, when the

Fig. 193.

MASK OF N(")'MAS.

Ln'Lii8i<|(>,i1a.
Height, 11! iiioliUH.

IV A, Xii.CkV.i:!, licjal Kll^lll^rlll.ll
li-.il Miiwuiii, Iterlin. Colleiii'il
liv I''. Iloax.

ilIaiiir''Laqa8ri' i.k uhui qasOx ( VValasi.rila). (Here they introduce the iiiinie of that
relative of the boHt who i.s iaade Lao'hixa.)

h •

Report of U. S. National Museum, 1895— Boas.

Plate 47.

Lao'laxa Dance.
From a photoxruph.

■

^Sf

;-l ■)

:1'4

t *i3 \

,.iMS£

- s:a«iB!»«UT!5ja^- -

THK KWAKIUTL INDIANS,

627

whole tribe Avitness the perform since. At tlie end of the perfornianee
the liost announces that on the following <lay he will distribute his
blankets.

'■'I

Kit;. !'•»•

I,A<VLAXA masks HEPltESENTlNd SEVEN DIFFEIIENT SI'EAKEHS.

iA'i.ngic|uiiIu. Scnli' ^■

IV A, Niw. ilKH'.;-(W'<s, Uciyal ElhiinKraphir.il Musimiiii. lliTliri. CollerU'.! !■>■ K. Il".i''.

The next morning thei'a'qate (the coimter and tally keeper) arranges
the blankets in piles, one for each clan, placing those intended for the
chief of the clan ou top. Thus the bundles are tied up. In the evening

(i28

UKPORT OK NATIONAL .MUSEUM, lH<t5.

tlie whole tribe assembles, and when all are seated in the lioiise, the
liost sings his secret Lao'laxa song, lie is followed by the novice,
who also sings a secret song, and dan(;es, wearing the headdress with
ermine trail. Again he throws oil" Ids head<lress, rnns out. and a dancer
appears who wears the Lao'laxa mask. After his dauce the novice reap-

ill

ifffl

Fig. 195.

LAO'LAXA MASK KKl'liKSKNTINO TIIK KILLKIt WIIALK.
Sciiln J; bliirk, red, wliitt.

IV A, Nil. lii'.'o, U..y:.l KthTici(;r»I)hli-al MliiiMilii, Ui-rliii. ('..ll,, l,il l.> A. .hi.uli.,.|i.

pears and continues his dance. Then the host steps forward, and in a
speech gives the dancer the name belonging to the mask. This is the
end of the Lao'laxa i)roper, and the whistles ai-e heard no longer. At
some festivals a number of masked persons, who represent speakers,
come in at this moment and take hold of the host. Upon beiu<a; asked

TIIK KWAKIUTL INDIANS,

r,29

(1 in !i
is the
At

3akers,
asked

wliat they want, they praise liis liberality, sayinj; tliat he made all the
tribes fat by the ainouiit of .urease he had j-iveii. Finally they are
taken out <»!' the iiouse. Then the blankets are jtlaeed on top of a
drum, whicli is laid down on its side. Tlie luan whose olhee it is to dis-
tribute blankets iu thepotlateh (d:V(iEniayaenox = taking the blanket
at its top edge), of whom there is one iu each elan, sits on top of the
drum. His oiliee is hereditary in the nialelin»^ and considered as very
iu)p(utant. Me ealls the ])eoj)le's names, aiul (hntwsthc Idankets upon
a nmt lying iu front of the drum. A man standing next to him j-airies
the blankets to those who are to receive them. As soon as the blankets
intended for one (dan are distribnted, he calls, '• Let us (duingel"'
This is the end of the Lao'laxa.

Fig. IOC.

HAVKN MA.-iK .\.N'll Wnl.STI.E.

Mnsk, IV A, \... ;.■.", lioyiil Kit f.'rii|ilii.-.il .Mii^r Ilerliii. S, :il,-

Whistir, IV A. N.i. r.^lC. I!..>:il Kllili.ii;r:l|''ii'»l Mn^'Hi". li.tliri. S

..II..1..I l.v A. .I;i,..l~.-i..
,. (■..Il...l,-,l :,v l'. 11,.,«.

The rattles used by the r.ao'laxa damer ditl'er from tho.><e used in the
winter ceremonial. While most of the latter are round (tigs. ."tI-<K), pp.
43ij-'t4(>), the fbruu'r have the shape of birds whi(di carry a uuud)er of
ligures on their backs (figs. 190, 101, pp. 023. 02f). :\Iost of these rattles
represent the raven Avith npturned tail. The face of a hawk is carved
on the belly of the raven. A reclining tigure is placed on its back.
The kne«!S of this figure are raised aiul grasped bj' the hands. A
bird's head is rei)resented on the tail of the raven. These rattles are
undoubt«ully conies of similar ones that are usexl by the Ilaida and

;! i . >1

630

REPORT OF NATIONAL MISEUM, ixm.

#!!,

Tsiinahiaii. The primary idea nnderlyiiig the form of rattle seems to
have \m\u lost, since the only exi)lanation that has «'vcr been piven by
the northern Indians is to the etiect that it was given to their ancestors
by a supernatural being. The Kwakintl state that tliey obtained these
rattles, with the Lao'laxa ceremonies, from the He'iltsuij.

Fis. 197.

LAO'LAXA DOfni,E MASK KKPIiESENTINH TIIK SI'N.

Unti^r mask. cUmhUmI smi ; iinicr mask (I'nmt. anil proiilc), cli'ar nuii. Scale J.

1\ A, No. Ss,',, l{,,y„| Kllirio«ri|>lii.iil Muwiiiu, HitIiti. (■..|Ii-iI,-.I l.y A. .In.nl.s.ii.

A few Lao'laxa masks are shown in the illustrations on ])]•. (iLT) to(i.'{(>
(tiji's. 10J-1J(7). Following;' are some of the songs:

SON(i or Till.: Dr.l'.lt, l(KLONUI\(; TO TIIK I,A'I,AriI.i;i,A OK TIIK l.AI.ASKiOALA.'

1. We will drive away the great deer, wlio comes standing on liis forelegs over-

towcring all the people, covering the tribes, the great (le<'r, said l»y all to be
fooli.sh.

2. We shall all be thiu-fiicod, nnd dry in our inouUis. -' We will go and cause him

bad lnc1« .staring at him, staring at him until ho gets 8leei)y, the great deer,
said bv ill! to be foolish.

' Fig. 1{t2, page (V2'i. Appendix, page 7'i!l.

•' Because he gives awiiy blankets nil ihc time »o that the people have no time to oat.

\ 1

THE KWAKIUTL INDIANS.

631

3. He wiiH tint liiHt to niako ttvfrytliiii^ Ixtaiitifiil a<;iiiii, li;;litiiig tlio world liy lim
;;ltirf, by tliu lii;{bn)!es of liis lioily, Wy tho copiK!]- ol' IiIh lioily. IMh antlers aro
piin', imlirok»)ii, soliil (■oi)i>er. 'V\w wpcakorM (diiifs) of all tlif fribes) tak« olV
Ills aiitliiH, >'()\v let UM ilrivd liiiii away. Let liiiii .jmiip far over tlio hinlioHt
clii»'f, tiio out- who in fanioUH among all the tribfs, tlm gnat deer, Haiti hy all to
bo foolish.

BONO OK Nrj'NKMA.Hl'.<iAI,i,S oil t<rtA I.YAKOI.AI,, HKLoNULNti To TIIK «i'K'XHi:.M «>!• TJIK

NA»i6'M«J"ILI8AI,A.'

1. Long life tu you, No'nias.

'2. For you wiil give :i feast, No'niaH.

;<. For you will Iniild a liie and bvat stones in it, No'nnis.

This mask iuitlsonfifanMisetl iiibotli Lao'l{ixa(vi/, no'iiLKm)uiul ba'xu.s
leasts.

MASKS .\.\l> SO.NIi 0|- AVi'I.KOA (SI'KAKKUS).-'

These masks are used in the <laiic(^ calle<l Adixaiic'sKhir. (Tongass
(lance). Aecordiny to tlie legend, a. La'Lasiqoala cano*^ drifted ashore in
the north and they received the masks as presents (Lo'kuc) troin the
Tongass. Th(\y are used by the La'la uiLEla in the no'ni-Km. The
masks .tj>reseiit speakers; all sing aiul dance together. The names of
the individual nmsks are not known.

1. Slowly we walk a race through tlie world.

2. Slowly wo walk a race through the world.

3. Ha! I am the on»! who nnide the sky cloudy, when I eame from the north end of

the world.

4. Ha! I am the one who brought the fog, when I came from the north end of the

world.

5. llii! I am the one who brought the aurora, when I came from (he great copjier

bringer.
fi. Ha! I am the one who brought tlie warmth, when I came from the great one who

brightens the world (the 8un).
7. Ha! Aud then he will dance like a Tongass, your successctr wiioni we jtraise.

to (;.'?()

SOXd (IK TIIK KII.Ll'.U WIIAI.K.'

A mask of the Kwakiutl, ob.ained by marriage from the llo'iltsuq.

1. Praise the ureat killer wiialc, the great chief, when lu! (smerges in our house.

S()N(i Ol' IT 1 1', l!A\i;\.'

1. (ia<|a'm <|a <iau. Yon are soaring tiiroiigh tint world, great raven.

2. t^aqri'm ((ii qau. Vtni know how to obtain property, great raven.

i;i!

'gH over-
all to be

.SKCRKl' SON(i OK A I.AO I.AXA KANCKK. '

1. O, you snmll chiefs, yiyaha.

iJ. You small ones are npeuking to me, yiyaha.

Tig. 193, page 626; Appendix, page 72!t. - Fig. 194, page 627; Apjteudix, page 730.
"Fig. 195, page ()28; Api)endix, page 730. ■< Fig. 196, page 629; Appendix, pagtj 731.
"Appendix, page 731.

^!l !;!

€32

KEI'OltT OF NATIONAL Ml'SElM, 18itr).

' i

II :•

The TaV)'uo(|(»a is 'iilso used in LiKt'laxa dances. WIumi slio enters,
she wears a larj^e basket on her back, in \vlii(!b slie carries coppers.
These are };iven to tlie host, who j^ives I hem away. In tlie le;;en(l, she
carries a basket into which she puts chiklren, whom she takes to iier
house.

As stated before, a nund)er of the sonj^s j^iven in Chapter VIII, so
farastlu^y belong to the La'Lasi(joahv, must be counted in this fiionp.

In aiu)ther dance the sun mask (fifj. 11)7, p. ('»30) is used. The out»'r
mask represents the cloudy sky, while tiie inner mask represents the
clear sunshine.

XIII. ThK HKLKJIOI'S CKRKMONIALS Ol' OTHER TllIllES OF TIIE

NouTii I'AciFK! Coast.

THE NOOIKA.

The Nootka speak a dial jct distantly related to the Kwakiutl. They
have two ceremonialn, which are analofions to the winter <'eremonial of
the Kwakiutl. Good de:<'-rii»tion8 of the customs ecmneitted with these
ceremonials have been given by Sproat, Swan, Jewitt, and Knii>ping.
I will repeat here what I have said on this subject in another i>lace,'
The name of the ceremonial among the Nootkais Lo'koala, a Kwakiutl
word, which designates the (hiding of a manitou. The ceremonial cor-
responds very nearly to the Walas'axa' and to the i.o'koala of the
Kwakiutl (pp. 477, 47S). Certain features are, however, embodied in it,
which correspond to other <lances, nuiinly to the nnl'tKm and the ha'-
mats'a. The Lo'koala are a secret society who celebrate their festivals
in winter only. They have a chief whose name is Yacisyaqstc'itq.
Anyone who wishes to Join the Lo'koala can do so, or the society may
invite a man to become a member. Then the friends of this man make
a collection in his behalf and turn over the property collected to the
chief of the Lo'koala, who distributes it during a feast among the mem-
bers. Those who are not Lo'koala arc ca'.led wicta'k-u, i. e., not being
shamans. The Lo'koala is bclieve<l to iiave been instituted by the
wolves, the tradition being that a chief's son was taken away by
tlu^ wolves, who tried to kill hiuj, but, being unsuccessful in their
attempts, became his friends and taught him the Lo'koala. They
ordered him to teach his peoi)le the ceremonies on his return home.
They carried the youth back to his village. They also asked him to
leave some red cedar bark for their own Lo'koala behind, whenever
he moved from one place to another; a custom to which the jS^ootka
tribes still Jidhere. Every new member of the Lo'koala must be ini
tiated by the wolves. At night a pack of wolves — that is, Indians
dressed in wolf skins and wearing wolf masks — make their appear-
ance, seize the novice, and carry him into the woods. When the wolves
are heard outside the village coming, in order to letch the novice,

Report of the British Associatiou for the Advancemeut of Scieuce, 18tK), page 47.

THE KVVAKU'TL INDIANS.

633

gv 47.

tlic members of (lie i.o'koiila blacken their faces and sing the follow-
ing; song: '

Aiiuiii); all thn trib^H is ^rciit itxoiteiiii-iit bcciiiise I am i.ii'koiilik.

On the following day the wolves return the novice dead. Then the
j,o'k(»ala must revive hin). The wolves are supposed to have put
the magic stone liiiina'' into his body, which must be removed in order
to restore him to life. The body is left outside the house an«l two
shamans go to remove the liiiiim. It seems that this stone is (|uartx.
The idea is the same as that found anu)ng the Kwakintl, where the
Ma'tKm is initiated by means of quartz, which is put into his b-nty l>y
the spirit of his dance. The returning novice is called fi'enuik.

After the novices have been restored to life, they are i)ainte«l red
and black. Blood is seoi to stream from their months, aiul they run
at oiH'c down to the beach and Jump into the water. Soon they are
found t(» drift lifeless on the water. A canoe is sent out and the bod-
ies are gathered in it. As soon as the canoe lands, they all return
to life, resort to the dancing house, to which none but the initiated
arc admitted, and stay there for four days. At night, dances are per-
fornuMl in the house, whi(;h the wlude i)opulation is allowed to witness.
After the four days are over, the novices leave the hou.se, their heads
being wound with wreaths of hendock (?) Blanches. They go to the
river, in which they swim, and after some time are fetched back by
ti canoe. They are almost exhausted from the exertions they have
uiulergone during the foregoing days. Novices nmst eat nothing but
dried fish and drie<l berries.

I'^acli Lo'koala lasts four days. It is only celebrated when some
member of the tribe gives away a large amount of property to the
Lo'koala, the most fre<iueiitly occurring occasion being the initiation of
new members. Sometimes it is celebrated at the time of tlie ceremo-
nies which are practiced when a girl rejiches maturity. The house of
the man who pays for the i.o'koala seems to be the taboo house of the
society. As soon as the Lo'koala begins, the ordinary social organiza-
tion of the tribe is suspended, as is also the case among the Kwakiutl.
The peoi)le arrange themselves in companies or societies, which bear
the names of the various Nootka tribes, no matter to whiidi tribe and
sept the persons actually belong. ICach society has festivals of its own,
to which members of the other societies are not admitted, although
they may be invited. These societies are (tailed u'pir,. Each has a
certain song, which is sung during their festivities.^

At night, when the whole tribe assemble in the taboo lumse, the
societies still keep together. They are hostile to each other, and
railleries Itctween the various groups are continually going on. It

' Appendix. pa,i;t' TM.

- Xnf'la, Kwakiutl. 'rbo- x ol' tlio Kwiikiutl is, in th(i Ts'iociii'iitb dialei^t of tlio
Ncotka, from whom I obtained the wonl, alway,s (diangcd into li ; n and I alternate
I'ou.stantly, for in.stauce, i,o kmilr- ami LO'kuaiu"'.

■' Ai)pendix, pages 731, 732.

G34

REPOKT OF NATIONAL MUSEUM, 1895

seems that there are no separate societies for men and wouien, bnt a
certain division nnist exist, as they seem to Inive separate feasts. When
a man, durinj*' a i.o'koahx, l)riu,ns in any game, and lie does not j;ive half
of it to the women, bnt retains the whole for the nse of the men, the
former will attack him and wrest the share dne to them from the men.
In the same v\'ay the women mnst share all they get or cook with the men.

Originally each dance belonged to one family, and was transmitted
from generation to generation. Mother as well as lather had the right
to transfer their dances to their children. Thus dances which belonged
to one tribe were transmitted to others. The dance was given to the
novice at the tinie of his or her initiation, and no more than one dance
could be given at a time. At present these restrictions are becoming
extinct. Whoever is rich enough to distribute a sufficient amcmnt of
property may take any dance he likes. I was even told that the chief
of the Lo'koala at the beginning of the dancing season distributes the
various dances among the members of the order, and that he nuiy
redistribute them at the beginning of the following season.

It is a peculiarity of the dances of the Xootka that two masks of the
same kind always dance together.

Among the dances belonging to the Lo'koala I mention the aai'Lqr-
(feathers on head). He is supposed to be a being living in the woods.
The dancer wears no nnisk, but a bead ornament of cedar bark dyed
' ed, which is the badge of the Lo'koala. llis badge consists of a ring
from which four feathers woimd with red cedar bark rise, three over
the forehead, one in the back. The face of the dancer is smeared with
tallow and then strewn with down. The ornaments of each dancer of
the aai'LqO, as well as of all others, must be their personal property.
They must not be loaned or borrowed. The song of the aai'Lqr- will
be found in the Appendix (p. 732).

Another dance is that of the lii'nEuiix-, a fabulous bird-like being.
The dancer wears the head mask shown in Plate 48. In the to]» of the
mask there is a hole in which a stick is fastened, whicu is greased and
covered with down. When the dancer moves, the down beconu\s loose,
and whoever among the spectators catches a feather receives a bhuiket
from the chief of the Lo'koala. The song of the lii'nEmix' is given in
the Appendix (p. 732).

The A'Lmaxko is a dance in which two men wearing two human
masks appear. The masks are called A'Lmaxko. AVhen they api>ear, the
spectators sing:

Kwai

kwai - as

I.e., Backou* back out,

A' Lniaxko.

Then they leave the house and rnn abouL in the vidage. The
A'Lmaxko is a being living iu the woods. The first to see him was a
Netcunui'asath, and ever since this sept dances the A'Lmaxko dance.

■vniip

Report of U. S. National Museum, 1895.— Boas.

Plate 48.

iiiiau

The

Aiis a
ance.

Mask of the Nootka. rephesenting the Hi nemix.
Muaeuni of tlu' rioulonical Siir\iy of ('iiii.i<lii, i iiiawii. CoIU'cIimI In I', lii.ii.s.

tin

■4
if

I i,

it!

i '•.:-!

I: ■

' ;}

i^ \ ■

i I

Report of U. S. National Muieum, '895.- Boas

Plate 49.

iV-i'

Masks of the Nootka.

Nos. ^J*"",' and •■.'■JH, K. K. llol'musciini. Vienna.

E 49.

li'

V !'

Report of U. S. National Museum, 1895 -Boas.

Plate 50.

Rattle of the Nootka.
liiitisli JIiiSL'iiiii.

THE KWAKIUTL INDIANS.

63')

The siVnEk (panther) corresponds nearly to the nfiLa>aL of the
Kwjjkintl. The dancer wears a hxrge head mask, like that of tlie hi'nE-
mix*, and a bearskin, lie knocks everythinj;- to pieces, ponrs water
into the fire, and tears dogs to pieces and devours tliein. Two canine
teeth in the mouth of the nmsk are its most characteristic- feature. A
rope is tied around his waist, by v/iiich he is led by some attendants.

The hI'Ltaq, self-torture, corresponds to the hilwi'nalai- of the Kwa-
kiutl. The dancers rub their bodies with the juice of certain herbs, and
push small lances through tlu^ Hesli of the arms, the back, and the flanks.

Other dances are the pu'kmis dance, in which the dancer is cov-
ered all over with ])ipeclay; the hu'Lmis dance — tiie hu'Linis is
another being which
lives in the woods and
is always dancing —
performed by women
only, who wear orna-
ments of red cedar
bark and birds' down
and who dance with
one hand extended
upwai'd, the- other
hanging downward;
the a'yeq dance, in
which the dancer
knocks to i)ieces and
destroys in other
ways household
utensils, canoes, and other kinds of property; and dances represent-
ing a great variety of animals, particularly birds. The masks are all
nuich alike in type (tig. lOS). Head rings made of red cedar bark are
worn in these dances.

Plate 4!) shows an old bird mask and an old mask representing a
liuinan face. They are from the west coast of Vancouver Island, and
were probably made before the beginning of this century. Plate .■>()
represents the type of rattle used l»y the Nootka. Tlie present specimen
was i)rol)ably collected on Cook's Jdurney around the world.

The tribes north of Barclay Hound have a dance in which tlu; per
former cuts long parallel gashes into his breast and arms. The
ha'mats'a dance, which has been «)'i)tain('d by iutermairiagi' from the
Kwakiutl, has spread as far souMi as XutciVlatli. Tiie killing of
slaves, which has been described by Snroat' and Knipping, may belong
to this part of the Lo'koala.

Sproat describes the following <'V«'nts:

In I)ec(Miibt'r, 1801, tlu! Sesliiilit Iiidiaiis, (Iieii occiipyiiifj tlit'ir \ illiVKf closo to
Albonii, piitoiioof tlioir women to m viol('iit<le:itli. 'I'liotlay before tboy coinnienciMl

I'lg. 198.

MASK OK TlIK NOOTKA.

Nceah I?ay.

.':u:i;i, I'. S. N. M. <-..ll,-, i,-.i in- .1. li

' "Scoues iiixl Sliidies of Saviifje Lilt!," \>:\js;vi lao.

636

REPORT OF NATIONAL MUSEUM, 1895,

■ ( ■
t ■

! )

a celebration of Ji pcciiliiir cliiiracter, wliich was to last Hoveral days, aiifl tlio
murder of tln^ woman formed, no doubt, a j)iirt ot tliis (•cleliration. 'i'lir woman
was Htabbed to doatli by an old man in whoso house slir lived, and who probably
owned her as a slas'e, and oti'ered her for a victim. Tiic l)ody was then laid out,
without a covering, by the watci' side, about 150 yards from the houses. There
appeared to bo no inclination to bnry the body, and it was only after the chief had
been strongly remonstrated with that the i>oor victim's jomains were removed, after
two days' exposure. I observed that, even after this removal, certain furious rites
took place over the very spot where the body had lieen exposed. The chief feature
of the eelebration, apart from the murder, was a pretended attack upon the Indian
settlement by wolves, which were represented liy Indians, while the rest of the
])opnlation, painted, armed, and with furious shouts, defended their houses from
attack. The horrid practice of sacrificing .a victim is not annual, but only occurs
either once in three years, or else (which is more probable) at uncertain intervals;
alv."y8, however, when it does happen, the sacrifice takes place during the Klooh-
(luahn-nah (Lo'koala) season, which lasts from about the middle of November to
the middle of January. The Klooh-<iuahn-nah or Klooh-(iuel-lah is a great festival,
observed annually by all the Aht tribes, after their return from their fishing grounds
to the winter encampment. It is generally a time of mirth and fea«ting. during
which tribal rank is conferred and homage done to the chief, in a multitude of
observances which have now lost their meaning, and can not l)e explained l>y the
natives themselves. I was not aware, until this murder was committed under our
eyes, that human sacrifices formed any part of the Klooh-()ualin-nah celebration.
I should think it likely that old worn-out slaves are gi'uerally the victims. Tiie
Seshaht Indians at Alberni represent the practice as most ancient, and the fact that
the other tribes of the Aht nation (about twenty in number) observe it, favors this
supposition. Their legends somewhat dilfer as to this i)ractice, some saying that it
was instituted by the creator of the world; others that it arose from the sons of a
chief of former times having really been seized l>y wolves.' To some extent it is a
secret institution, the young <,'hildren not being acquainted with it until (brmally
initiated. Many of them during tlie horrid rite are much alarmed; the exhibition
of ferocity, the tiring of guns and shouting being calculated, and probably intended,
to excite their fears. Part of a day is given up to an instruction of those children
who are to be initiated, and it is impressed upon them that the Klooh-quahu-nah
must always be l<ept n\t, or evil will hapjien to the tribe. The tendency, no doubt,
and jtrobably the intention of this human sacrifice, and the wliole celebration, is to
destroy tlie natural human feeling against nuirder, and to form in the people gener-
ally, and especially in the rising generation, hardencu and fierce hearts. They them-
selves say that their "hearts are bad,'' as long as it goes on. In the attendant cere-
monies their children are taught to look, without any sign of feeling, upon savage
preparations for war, strange dances performed in hideous nuisks and accompanied
by unearthly noises, and occasionally, at least, upon the cruel destruction of human
life. Although I have no direct evidence of the fact, I believe that part of the
course of those to be initiated would bo to view, howl over, and perhai)s handlt! or
even stick their knives into the deail body of the victim, without showing any sign
of pity or of hoiror.

iff'!

'These Indians imitate animals and birds extremely well, such as wolves or
crows. At this Klooh-(iuahn-nah celeliration they had their hair tied out from their
heads, so as to represcmt h wolf's head and snout, and the blanket w.is arranged
to show a tail. The motion of the wolf in running was closely imitated. More ex-
traordinary still was their acting as crows; they had a la'ge wooden bill, and
blankets arranged so like wings that, in the dusk, the Indians really seemed like
large crows hopping about, particularly when, after the manner of these birds,
they went into the shallow water, and shook their wings and " dabb<'d " with their
long bills.

THK KVVAKIUTL INDIANA.

637

nail
iibt,
18 to

;onor-
thoiii-

corc-
viige

iitiied

niiiiin
f the

[11(1 or
,si<Mi

's or
their
11 "■(■I I
e L'x-
, anil
■l like
lirds,
their

The followiug description may also ret'ei- to part of this ceremonial: •

During the Moug and (lance, which at first seemed to present notliing peculiar, a
well-known slave (one, howiiver, who was in a comparatively indejiendeiit position,
being emjiloyefl as a sailor on board tins steamer Thainvx), suddt-nly ceased dancing,
and I'ell <lowuon thegroiiud, apparently in a dying state, and having his lace covered
with blood. He did not move or s])ea1v, his liead fell on one side, his limlis were
drawn up, and he ceitaiiily presented a ghastly spectacle. While the dance raged
I uriously around the fallen man, the doitor, with soino others, seized and dragged
him to the other side of the (iro round which they were dancing, plaiing his naked
I'eet very near tlie llames. After this a pail of water was brought in, and the
doctor, who supported the dying man ou his arm, washed the blood from his face;
the people beat drums, danced, and sang, and suddenly the jiatient sprang to his
feet and joined in the dance, none the worse for this apparently hopeless condition
of the moment liefore. While all this was going on, I asked the giver of the feast
whether it was real blood uiion the man's face, and if ho were really wounded, llo
told me so seriously that it was, tliat I was at first inclined to believe him, until ho
began to expl;iiii that tlie blood which came from the nose and mouth was owing to
the incantations of the medicine man, and that all the ])eople would be very angry
if he did not afterwards restore him. I then recalled to mind that in the early
jiait of the day, before the fe.'ist, I had seen the doctor and the slave holding very
friendly confercuces; and tlie former had nseil his influence to get a jiass for the
latter to be present at the entertainment, to which, prot)ably, he had no right to
come.

In .lewett's narrative- the following description of part of the Lo'ko-
ala occurs :

On the morning of December 13, another strange ceremony besran, by the '-ring's
firing a pistol, ajiparently, witliout a moment's warning, dose to the ear of Sutsat
who dropped down instantly as if sliot dead on the spot.

rpon this all the women set up a most terrible yelling, tearing out tiieir hair
by handfuls, and crying out tliat the prince was dead, wheii the men riwhed in,
armed with guns and daggers, iiii|uiring into the cause of the .ilarui, followed by
two of the natives covered with wolfskins, with masks rei)resei. ting the wolf's head.

These two came in ou all fours, and taking up the priuce on il«ir back, carried
him out, retiring as tlitsy had entered. * * *

The celebration terminated with a shocking and distressing ihov of deliljerate
self-tornient.

These men, each witli two bayonets run through their sides, between this ribs,
walki d up and down in tlie room, singing war songs, and exulting iu their firmness
and triumiih over pain (p. ISl).

The religious ceremonies (in auotlier village) were concluded fiy 20 men who
entered the liouse, with arrows run thiongh tlicir sides and arms, having strings
fastened to them, by wliicli the spectafors twisted, or pulled tliem l>ack, as tiie niou
walked round the room, singing and boasting of their power to endure sutlering
(p. 192).

Another description of the cereniouijil has been given by James G.

tSwan : ■'

The Dukw.ally (i. e., mVkoala) and other tama'nawas norformances are exhibitions
intended to represent incidents connected with their mythological legends. There

11"

'Sproat, "Scenes and .•■ tiidies of Savage IJfe," page (38.

-'"The Captive of Nootka, or the Adventures of .John li. .Jewett," Philadelphia,
1811, page \Xi.
3 "The Indians of Cape Klattery," page 6G.

fi38

REPORT OF NATIONAL M'TSEUM, 1895.

,;!ii

iin^ a f^ri'iit viirioty, and tlitiy Hccm to take tli<i placo, in a nn-asure, of theatrical
performances (ir games during the season of the roligiotiH festiviils. There are no
persons especially sol apart as priests for the perforniiinte of tiieso corenionies,
ulthongh some, who seem more expert than others, are nsually liired to give life to
the scones, hut those performers are ((uito as often fonud among the slaves or com-
mon i>eo]d<' as among the chiefs, and excej)ting during the continuance of the festiv-
ities arc not looked on as of any i)articular importance. On in(|uiring tlic origin of
these cercnuuiies, 1 was informed that they did not originate with the Indians, hut
were rifvelations of the gmirdian spirits, who made known what they wished to be
performed. An Indian, for instance, who has lieen consulting with his guardian
spirit, which is done by going through tlio washing and fasting jirocess before
described, will imagine or think ho is called ui>on to represent the owl. lie arranges
in his mind the style of dress, the number of performers, the songs and dances (U- other
nuivements, and, having the i)lan perfected, announces at a tamanawas meeting that
he has had a revelation which he will impart to a select few. These are then taught
and drilhul in strict, secrecy, and when they have perfected themselves, will sud-
<lenly make their anpearance and perform before the astoui.shcd tribe. Another
Indian gets up tho Tepresentation of the whale, others do the same of birds, and in
fact of everytliing that they can think of. If any i)erformanco is a snceess, it is
repeated, and gradually comes to be looked npon as one of the regular order in tho
ceremonies; if it does not satisfy the audience, it is laid aside. Thus they have per-
formances that have been banded down from remote ages, while others are of a nu)re
recent date. * • *

The ceremony of the groat Dnkwally or the thunder bird originated with tlie
Ilcsh-kwi-et Indians, a band of Nittinats living near Barclay Sound, N'anconvcr
Island, and is ascribed to tlie following legend:

Two men had fallen in love with one woman, and as she would give neither the
preference, at last they came to a quarrel. Ibit one of them, who had Ix^tter souse
than the other, said: "Don't let us fight about that 8(iuaw; 1 will go out and sie
the chief of the wolves, and he will toll me what is to be done. Hut I can not
get to his lodge except by stratagem. Now they know we arc at variance, so do vmi
take me by tho hair, and drag me over these sharp I'ocks which are covered with
barnacles, and I shall bleed, and I will ]tretend to l>e dead, and the wolves will come
and carry mo away to their house." Tho other agreed, and dragged him over tho
rocks till he was lacerated from head to foot, and then left him out of reach of tho
tide. The wolves came, and, supposing him dead, carried him to the lodge of their
chief, but when thoy got ready to oat him, liojumited up and astonished thorn at his
boldness. The chief wolf was so much pleased with his bravery that he imjjartcd to
him all the mysteries of t^e thunder-bird performance, an<l on his return home he
instructed his friends, and the Dnkwally was the result. The laceration of the arms
and legs among tho Makahs, during the porforraan(!e to be d«vscribed, is to represent
the laceration of the founder of the ceremony from being dragged over the sharp
stones.

A person intending to give one of these perform.ances first gathers together as
much property as he can obtain, in blankets, guna, brass kettles, beads, tin pans,
and other articles intended as presents for his guests, and i)rocure8 a sutlicicnt quan-
tity of food, which of late years consists of Hour, biscuit, rice, potatoes, nudasses,
dried fish, and roots. He keeps his intention a secret nntil Iks is nearly ready, and
then imparts it to a few of his friends, who, if need be, assist him by adding to his
stock of presents of food. The first intimation the village has of tho intended
ceremonies is on the night previous to tlie first day's performance. After tho com-
munity have retired for the night, whch is usually between !) and 10 o'clock, tho
])erformer8 commence by hooting likd owls, howling like wolves, and uttering .i
sharp whistling sour I intended to represent the blowing and whistling of the wind.
Guns are then fired, and all the initiated collect in the lodge where the ceremonies

THE KWAKIUTL INDIANS.

639

am to be performed, ami drum witli tln^ir heels on boxes or boards, produciiijj a
sound resouil>lin<j tliumler. Tlio torchc.-i of jtitcli wood iiro Hashed thi(iujj;h the roof
of the house, ami at ea(^1i llash the thunder rolls, and then the \vhole assemblaKo
whistlrs like the wind. As soon as the noise of the performers tommonces, the
uninitiated lly in tenor and hide themselves, so j;reat beinjj their sujicrstitious
belief iu the supernatural jiowers of the Dukwally that they ha\ o Irecjuently WcA to
mv house for |U'oteetion, knowin>j very well that tht> tama'uawas j)erl'ornu'rs would
not eomo near a white nian. They then visit every house iu the villaf;o, and extend
an invitation for all to atteud the eereuionies. This hiiviuK been done, the crowd
retire to the lod)j;o of eereuu)nies, where the drumming an<l sin<;ing are kei>t up till
near daylight, when they are (|uict for a short time, and at sunrise begin again.
The iirst five days are usually devoted to secret coreiiu)nies, such as initiating can
didates, and a variety of performances, whic^h consist chielly in songs and ehorus
and drumming to imitate thunder. They do this part very will, and their imitation
of thunder is <|uito ecjual to that i)rodu(ed iu the best efpiipped theatre.

What the ceremony of initiation is I have never learned. 'Ihat of tim Clallams,
which I have witnessed, consists in putting the initiates into a mesmeric sleej) ; but if
the Makahs use mesmerism, or any such influence, they do not keep the ('andidato-*
under it for any great length of time, as I saw them every day during the cens-
nionies, walking out during the intervals. The first outdoor j)erforniance usually
commences on the fifth day, and this consists of the procession of males and females,
with their legs and arms, and sometimes their bodies, scarified with knives, and
every wound bleeding freely. The men arc entirely naked, but the women have
on a short pttticoat. » * » [The wounds are made as follows:] A bucket of
water was placed iu the center of the lodge, and the candidates sipiattiiig around it
washed their arms and logs. Tlie persons who did the cutting, and who ai)peared
to be any one who had sharp knives, butcher knives being preferred, grasped them
iiinily in thc! right hand with the thumb placed along the blade, so as to leaver but
an eighth or quarter of an inch of the edge bare; then, taking h<dd of the arm or
leg of the candidate, made gashes 5 or (i inches long transversally, and parallel with
the limb, four or live gashes being cut eacdi way. Cuts were thus made on each
arm above and below the elbow, on each thigh, and the ealvt'S of the legs; sonu^,
but not all, were likewise cut on their backs. Tht wounds were then washed with
water to make the; blood run freely. * ' * When all was ready, the procession
left the lodge and marched in single lile down to tho beach, their naked bodies
streaming with blood, presenting a barbarous spectacle. A circle was formed at tlic
water's I'dge, round which this bloody procession niarehed slowly, imiking gesticula-
tions and uttering howling cries.

Five men now came (tut of the lodge carrying the ])rincipal performer. One ludd
him by the hair, and the others by tho arms and legs. Ho, too, was cut and bh^ding
jirofusely. Tlu'V laid him down on the beach on the wet sand, and left him, while
they niarchc^d otf and visited every lodge in the village, making a circuit iu each
lodge. At last the man on the lieach Jumped up, and sei/.iug a cliili laid about
him in a vi<dent manner, hitting everything in his way. lie, too, went tli(^ same
round as the others, and after every lodge had been visited, they all returned to the
lodge from whii'h they had issued, and tho performances outdoor ware closed for
that day. In the meanwhile a deputation of liftcen or twenty men, with faeiss
painted black and si)rigs of evergreen iu tlu'irhair, had been sent to the other villages
with invitiitions for guests to (!ome and receivti presents. They went in a l)ody to
each lodge, a;Hl after a song and a chorus tho spokesman of the party, in a loml
voice, announced the object of their visit, and called the names of the invited per-
sons. Anyone has ,\ ri;^iit to be present at the distribution, but only those specially
invited wi'l receive, any pr<!sents.

Every evenincj during the ceremonies, excepting thos" 'if the first few days, is
devoted t<. iiias(|uerade and other anuisements, when each lodge is visited and a

:t^

f^'"

! ! '

G40

HKl'OKT OK NATIONAL Ml'SKTM, lH<tr..

performiiiicr niiictod. ' ' ' Tlio iiiiiNkH iiio iiiailc |iriiuiii;illy hy tlir ('lyo(|U()t
iiiid Mitiiial Indians, ami Hold to the MiikaliH, w lio paint lln'ni to suit tiirir own
I'lmcies. Tlu'y art' iiiado of aider, iiiaidf, and cottonwood; Hoinc ai'o very inK<'iii<>iif*ly
executed, having- llic <'y<'H and ]o\mt Jaw nioviililo. Ity incanH of a stiini; tlio |hm-
foriner can malio tlif cycn roll ahout, an<l tlio jaws };iiasli toj^i'tlicr with a IcaiCnl
c'lattJT. As tlicHc masUn arc Kt'jtt Htrictly concfali'd until tlir time ot' tlii' ]icrf'oiin-
anci's, and an lliey art* jicncrally iirodnccd at niylit, they aro viewed with a wo l>y tiie
speetators; imd certainly the scene in one of thest* lodges, iliinly lighted hy the tires
which show the faces of the aHsenihled spectators and illuminate tlii' ))erforiners,
])reBcnt8 :i most weird and savage spectaclo when the marked danceis issu(! forth
from behind a HiTeen of niata, and go through their hariiarouH pantomimes. The
Indians tlieniselves, even accnstonn'd as they are to these masks, feel \ery much
afraid of them, and a white man, viewing the scone tor tlie lirst time, can only liken
it to ti carnival of demons.

Among the mas((uerade i)erfornnin(H<s that \ have seen was a reprcsentalion of
mice. This was performed by a dozen or more yonng men avIio were entirely
linked. Their bodies, limbs, and faces were ])ainted with stripes of red, blue, and
black; red bark wreaths were twisted around their heads, and bows .'ind arrows in
the'r hands, 'i'hey made a s(iuealing noise, but otherwiso Ihey did nothing that
remind(*d mo of mi<e in the least. Another party was composed of naked boys,
with b.'irk fringes, like veils, covering their faces, and armed with slicks having
needles in one end; they made a bnz/ing noise .and stuck the needles into any of the
spectators who came in their way. Tiii;) was a rejirescntation of hornets. These
jnocessions followed each other at an interval of half an hour, and each made a
circuit roiiiul the lodge, ])erformed sonic antics, sang some songs, shouted, iind left.
Another ])arty then came in, conii)osed of men with frightful masks, bearskins on
tlieir backs, and heads covered with down, 'I'hey had dubs in their hands, and as
they danc(Ml around a big lire blazing in the center of the lodge, they struck wildly
with tlieni. caring little whom or what they hit. One of their number was naked,
with a rope round his waist, a knife in each hand, and nuiking a fearful howling.
Two others had Iwdd of the end of the rope, as if to keep him from doing any harm.
This was the most ferocions exhibition I had sci'U. and the s])ectators got out (>f
their reach ;is far as they could. They <lid no harm, however. excci)ting that one
with his clnb knocked a hole throngh a brass ketth* ; after which they left and went
to the other lodges, where I learned that they smashed boxesand did much mischief.
After they had gone, the owner examined his kettle, and (jnaintly remarked Ih.'it it
was Avorth more to liim than the i)leasnre he had experienced liy theii- visit, and he
shonld look to the man who broke it for rennmcration.

On a subs>. 1 icnt evening I was jtresent at another perforinance. This consisted of
dancing. Jumping, tiring of guns, etc, A largo tire was tirst built in the center of
the lodge, and the iK'rforniors, with ]»ainted faces, and many with masks resembling
owls, wolves, and bears, crouched down with their arms clasped about their knees,
their blankets trailing on the ground and fastened around the neck with a single
pin. After forming in a circle ,\'ith their faces toward tlie lire, they c(unnienced
jnniping sideways ro'ind the blaze, their arms still alxint their knees. In this nian-
nerthey whirled around for several minutes, ])roducing a most remarkable ap])ear-
anco. These performers, who were male, were sivceeded by some thirty women with
blackened faces, their heads covered with down, and a girdle around theirblankets,
drawing them in tight at the waist. These danced .-ironnd the tire with a shuliling,
ungainly gait, singing a song as loud as they could scream, whi<'h was accompanied
by everyone in the lodge, and beating time with sticks on boards placed before them
for the purpose. When the dance was over, some live or six men, with wrcathsof
seaweed around their heads, blackened faces, and bearskins over their s'.oulders,
rushed in and tired a volley of nuisketry through the roof. One of them then made a
speech, the puri)ort of which was that the cercnionicH had i)rogrcssed favorably thus
farj that their hearts had become strong, and that they i'elt re.idy to attack their

THK KWAKIITL INDIANS.

641

t'rii'iiiicH or to n^pt'l iiny uttark upon llntniMulvoM. TIkmi- kiiiih hiiviiix in tlio nifiin-
whili" Ix'fll loJl(l<'<l, ui.otlnw volley wiiH tired, iillil lllr wliolr iissoiillilv lltteli'il a .shout
to (*i;iiilt'y approval. riit> pcrformaints (Imiii!; the (laytimc coUMistt'd of rupKs-
MMitatioiiH on tlie licai-li ot" various kinds. 'I'ln-ro was Hiin reproMoiitin); a wlialinff
scoiio. All Indian on all lours, covrrrd with a hi-ar^kin, liiiltati'd the motion of a
wlialo vvliijn Mowing. Il<< \^ a.s followed hy a p.'iity of linlit iiicn arnii-d with har-
]i()onH and laiiccH, and nirryin;; all llit> iiiijih-iiuMits <d' wh.'ilin;;. Two l)o\s, nakt^l,
with hod it's rubhedoviT with lloiir, and whiif cloths around thrir licadM, n-presi'iitt'd
cold woatluM'; otlmrs r<>|ii'c.Hi>ntcd cranes inoviii;; sIowIn at- the water's cd;;!' and
oceasioniilly dipiiiii;; llioir heads down as if siMzinj; a tish. 'I'hey wore iiinHkH rfseiii-
Idinj^uhird's lieak. and Itiiiiches ol'eayhs' featliivx stuck in their hair. |)nriiiL; all of
llioise Hceiies the .speciator.s k»'j>t ui> ,! continual sin;;in;,' and druiiiniin;;. Mveiy day
diirin;^ tho.s(^ portorinanct's leasts were ;;i\en at dill'erent lod;;es to those Indians who
had come from the other villa;;i«s, at whi(di ^reat ijiiantities cf food wer(i eati'ii and
many cords of wood hiiined, thti^ivorof the least hein;; vory jtrodi^al of his winter's
supply of food and fuel. 'I'ho latter, howe\er, is proiiired (|iiite t-asily from the I'or-
etst, and only causes a little extra lahor'to ohtain a Hiiniciciiey.

The linal exhibition of the ceremonies w,is the T'hlukloots representation, .ifter
which the lU'cHciits were distri' ited. I'loin daylight in the inorniiiy; till about 11
o'clock in the forenoon was occn]iied by indoor iierforiuaiices, ('(uisistin^ of .sin;i[injj
and drnmmin;;, and occasioinil sjieeches. When these wert^ over, sonio twenty jicr-
foiiiiers, dresHCfl up in masks ami feathers, .some with naktid bodies, others covered
with bearskins, and acc(uiipani(Ml by the whole assembly, went down on the heach
and danced and howle<l in theniost fri<;litfiil luanner. After making; as much uproar
as lliey could, they returned to the lod;;e. and shortly after every one mounted on
i'u! roofs of the houses to see the ]ierf<irniance of the T'lilukloots. I'irst, a y(»iing
ffirl came out iijion the roof of a lodjie, weariiij; a mask representiiij; the head of the
thnndcrbird, which w;is surmounted by a topknot of cedar bark dyed rod and stuck
iii i of white featlieis from eaj;les' tails, t )\ cr her . i.-iuhh-rs she wore a red blanket
C' vered with a profusion of white liiittons, brass thimbles, and blim beads; her hair
hiiiijj down her back, covered with white down. Tlie uppiu" half of her face was
painted black, and the lower red. Another j^irl, with a similar headdrciss, was naked
excejit a skirt about her hips. Her arum ami lej^s had riiij;s of blue beads, and she
wore bracelets of brass wire around her wrists; lier face beinj;f ])aiiited like the
()ther. A smallei' ijirlliad a black mask to resemble the ha-hek-to-ak. The masks did
not cover the face, but were on the i'oreheail. IVoni which the,\ ])roiccted like horns,
riie, last j;'irr8 facc! was also painted black and red. I'rom lier ears hiiii<; larj^e orna-
ments made of the haikwa or dentalium, and blue and ri'd beads, and around her neck
was an immense necklac(< of blue beads. Her skirt was also covered with strings of
beads, {{iviiij;' her ([uifc a pictiireH(iiie aiipearance. A little boy, with a black mask
and headband of red bark, the ends of which bun;; <lown o\ er his shoulders, and
eagles' ff^athers in a t()i)knot, was the reinainiii}; ]ierformer. Tlie.v iin)ved around in
a slow and stately manner, occasionally sprt!a<lin,i;' out tlnnr arms to rt^preseiit Hying,
and nttering a sound to imitate thunder, but which resenilded the noidt; made by
the nighthawk- when swooping for its prey, the s]»eetators meanwhile beating drums,
|)oiiiidiiig the roofs with sticks, and rattling with shells. This show lasti^d half an
hour, when all again went into the lodge to witness the distribution of presents and
the grand finale. TIk; comiiany .all being arrang<Ml. the performers at one end of the
lodge and the women, childn^n. .and spectators at the other, they ccniimeiiced by
])utting out the tires and removing the brands and cinders. A <|iiaiitity of feathers
were strewiMl over the ground Hoor of th(^ lodge, and a tlance and song commenced,
every one joining in the latter, each seeming to try to make as much noise :• possible.
A large bo.x, suspended by a rope from the roof, served as a bass drum, and other
drums were inijirovised from the brass and she(!t-iron kettles and tin jians belonging
to the domestic furnitiirt! of the house, while those who had no ketth^s, pans, or
boxes banged with their clubs on the roof and sides of the house till the noise was
NAT 3IUS 95 11

'It r'

'I:

rf'-T

642

REPORT OF NATIONAL MUSEUM, 1895.

" f

almost deafening. In this uproar there was a pause; then tlie din ronunonced anew.
This time the dancers brought out blankets, and with them luatthe feathers on the
lloor till the whole air was tilled with down, like llakt's of snow duriiiij a heavy
winter's storm. Another lull succeeded, then another dance, and .luother shakin;?
np of feathers, till I was half choked with dust and down. Next tlio presents were
distributed, consisting; of bhiukets, guns, sliirts, beads, and a \ariety of trinkets,
and the whole alVair wound up with a feast.

1 ])resuine the following custom l)elonj;s here ;is well. When the
iiuijintiitious and practices of the shaniiin are of no a\'ail, the patient is
initiated in a secret society called tsa'yrMj. ICvidently this name is
derived Irom the Kwakiutl word t.s'a'ecja, thus sujio-cstinj;- that this cere-
mony also was Itorrowt'd from the win-
ter ceremonial of tlie Kwakiutl. 1
obtained the followinn' description of
tiiese ceremonies: The members of the
tsa'ye<i assend)le and make a circuit
throujih the whole villajic, waikinji' in
Indian lile and in a circle, so that their
left hand is on tbe inner side ((»])i>o-
site the hands of a clock). Nobody is
allowed to lauj;h while they are mak-
ing;' their circuit. The tsa'yeii of the
H()l)etcisa'th and Ts'eca'ath sin<i' as
follows durinu this circtiit:

Ha, liii, bii . lie is not a sliauiau.'

When dancinji', they hold the tirst
tinficrs of both hands up, trend)linj;'
violently. They enter all hovses and
take the patients and all tln^ other peo-
])le who desire^ to become members of
the tsa'yr'(i alonj;, two mend»ers of the
society takin{>' each novice between
tbem and holdinj>" him by his hair,
while they continue to shake their free
hands. The novice must incline his
head forward and shake it while the
society fire continuing their circuit. Tliiut they g(t from house to Inmse,
and all those who desire to become nienbers of the society join the
procession. The circuit tinished, they assemble in a house in which
during tbe following days none but nuMubers of the tsa'yf'q are
allowed. They sing and dance for tbtir days. After these days the
novice obtains his cedar bark ornament (fig. 10!> and Plate ."il). Small
carvings representing the crest of his s 'pt are attached to the front
part of the head ring. The dress of the ucta'qyfi. the shaman, who is
the most im])ortant member of the society, is larger than that of the
(►ther members.

Fip. ion.

HKAli HINd <1K Till', TSA'YKl^.

XiMMli M,ny.

Cat, No, 4"«, r, S, \, M, r,.||,.,t,.,l l.v ,1, (i. Swan.

Ai»i)eii(li\, jt.ige 7,'i;!

^Rm

Report of U S Nat.onal Muicjm. 1895. Baus

Plate 51.

k'cmI anew.
lers oil till'
ii ii lioiivy
■r Hhiikiii<;
scntH wcni
f t riiiket.s.

riu'll tlu'

)atioiit is
name is
tills cere -
I tin' wiii-
kiutl. 1
•il)ri(»n of
iM-sof tlie
a circuit
iilkiii^' ill
liattlicir
[le (opjx)-
Mibody is
arc iiiak
f'q of tlic

tlic (irst
rciiibliuji'
vscs and
tiici'pco-
iiibcis of
Ts ot" the
between
Ills liair,
tlicir free
dine his
vliile tiie
to house,
oin the
in wliich
'yc<i are
(lays the
Small
the front
ti, who is
It of the

Head Ring of the Tsayeq. Alberni.

Miiscuin 111' llif (ifulof^ictll Survi'y of I'aiiiidii. i Uliiuii < 'nllrrl,'.! Ii\ h'. Hums.

r^'

THE KWAKIUTL INDIANS.

643

Swan 1 has described the ceremony as follows :

The other i>orl'oriuiiiice is termed Taiahk, and is a medicine performance, (piite as
interesting, but not as savagti in its detail. It is only occasionally performed, when
some pcrsoji, either a chief or a member of his family, is sick. The Makahs believe
in the existence of a Hiij>ernatiiral i>eing, who is represented to bo an Indian of a
dwarlish size, with lonj; hair of a yellowish color llowing down his back and cover-
ing his shoulders. From his head grow four perpendicular horns, two at the temple
and two bivck of the ears. When people are sick of any chronic complaint and much
debilitated, they imagine they see this being iu the night, who promises relief if the
ceremonies he prescribes are well jierformed. The prin<'ipal performer is a doctor,
whoso duties are to mani]>ulate the jtatient, who is first initiated by secret rites inti>
the mysteries of the ceremony. What these secret rites consist of I have not ascer-
, .ined, but there is a continual singing and drumming during tlio day and evening
for three, days before spectators are admitted. !• rom the haggard and feeble appear-
ance of some patients I have seen, I judge the ordeal must have been severe. The
peculiarity of this ceremony consists in the dress worn alike by patients, novitiates,
and performers. Hoth men and women assist, but the i)roj)ortion of ft^malos is greater
than of nuilos. On the head of the female performer is worn a sort of coronet made
of bark, surmounted by four upright bunches or little pillars made of bark wound
round with the samts matt^rial, and sometimes threads from red blankc^ts, to give a
variety of color. l''roiii the top of each of the four ]iillars, which repn^sent the horns
of the tsiahk, are bunches of eagles' <|uills, which have been n(»tche<l and one si<I»»
of the featlier edge stripj)ed off. In front is a band which is variously decorated,
according to the taste of the wearer, with beads, brass buttons, orauy trinkt!ts they
may have. From each side of this band jiroject Imnches of (juills similar to those
on the toj) of thohoad, The long hair of the tsiahk is represented by a heavy and thick
fringe of bark, which covers the back and shoulders to the elliow. Necklaces com-
posed of a great many strings of beads of all sizes and colors, and strung in various
Ibrms, are also worn, and servo to add to the effect of the costume. The paint for the
face isredfortho forehead and for the lower part, from the root of the nose to the ears;
the portion between the forehead and the lower part is black, with two or three red
marks on each cheek. The dress of tho novitiate females is similar, with the exceii-
tion of there being no feathers or ornaments on the bark headdress, and with the
addition of black or blue stripes on tho red ]>aint covering the forehead and lower
portion of the face. 'I'he headdress of the men consists of a circular band of bark
and colored worsted, Irom tho back part of which are two bunches of bark, like
horses' tails. Two upright sticks are fastened to the band behind the cars, and
on to]> of these sticks are two white feathers tipped with red; the nuill portion is
inserted into a piece of elder stick with the ])ith oxtrac^ted and then ]»uton the ban<l
sticks. These sockets give tho feathers tlie charm of vibrating as the wearer moves
his head; when dancing or moving iu procession, tho hands are raised as high as tho
face and the fingers spread out.

Th<^ doctor or principal ](erformer has on his head a dress of plain baric similar to
the female novitiate. He is naked except a i)iece of blanket about his loins, and
his body is covered with stripes ot' ri'd ]iaiut. Tho outdoor performance consists of
a procession which moves from the lodge to tho bea<ih; the ])rincipal actor or con-
ductor being at tho head, followed by all tho nniles in single (ile, tho last one being
the doctor. Immediately beliiud the doctor tht> patient Ibllows, sii^iported on eacji
side by a female assistant. The females <dost.> up the ])rocession. All jtarties, iiuilo
and female, have their Ininds raised as high as their faces, and the motion of the
procession is a sort of shullling dance. They move in a circle wlii(di gra<lually closes
around tim ]>atient, \\ ho, with tlui novitiate, is left seated on tiie ground in tho cen-
tre; songs with choruses by the whole of tho spectators, drumming, sliaking rattles,
and llring of guns wind up the ]ierforinaiice, and all retire to tho lodge, where

i (

I I'

"The Indians of (.'ape Flattery," page 73.

644

REPORT OF NATIONAL MUSEUM, 1895.

I* I

(lanciiifj iiud Hiiif^iiifj uro kej)t up for Heveral days. I'iually, presents are distributed,
a (east is bcld, and the fricnils retire. The patient and novitiates are obliged to
wear their dress for one iiioiith. It consists of the bark headdress, liavinjj instead
of featliers, two thin strijjs of wood, feather-shaiied, but dilferently painted. Tlioso
of the patient are red at oacli (Mid and white in the eenter, with narrow transverse
bars of blue. Those of the, novitiate have Mne ends and the center nnpainted.
Tiio patient's face is painted red, with iierpendiciilar marks of blue on tlio forehead
and the lower part of the face. The novitiate's forehead and lower portiou of face
is ])ainted with alternate strijies of red and blue, theTeniainder of the fate blue; the
head band is also wound with blue yarn and yellow bark. The head band of the
])atient is wound with red. The tails of bark of both headdresses are dyed red. The
patient carries in his hand a staff wliicli can b(! used as a 8Ui)port while walkinj; ; this
has red biirk tied at each end and around the middle.

The Dukwally and Tsiahk an^ the performances more fretjiiently esliibiteil among
the Makahs than any others, although tliey have; several did'erent ones. The ancient
taiiia iiawas is termed Do-t'hlub or Do-t'hlum,' and was formoiiy the favorite one.
Hut after they had learned the T'hfilkoots, or Thunder bird, they laid aside the
Do-t'h'ub, as its performance, from the greiit number of ceremonies, was attended
with too much trouble and expense. The origin of the 1)o-t'lilub was, as stated to
me by the Indians, in this manner: Many years ago an Indian, while lisliiiig in deep
water for codfish, hauled up on his hook an iiiimeuse lialiotis shell. He had scarcely
got it into his canoe when he fell into a trance, which lasted a few minutes, and ou
his recovery he commenced paddling home, but before reaching land lie liad several
of these trances, and on reaching the shore his friends took hiin uji for dead, aud
carried him into his house, where lie ])resently recovered, aud stated that while in
the state of stujior he had a vision of Do-t'hlub, one of their mythological beings,
and that he must be dre^isod as Do-t'hlul) was and then lie would have revelations.
He described this a]>pearance, as he saw it in his vision, in which Do-t'lilub pre-
sented liimself with hands like deer's feet. He was naked to his lii]>s, around which
was a petticoat of cednr bark dyed red, which reached to his knees. His liody and
arms were red; his face painted red and black; his hair tied up in bunches with
cedar twigs, aud cedar twigs reaching down his back. When his friends had dressec
him according to his direction, he fell into another tranci', ii. which he saw tlie
dances which v,-ei'e to be i)urfoniied, heard the songs which were to be sung, and
learned all the secret ceremonies to be observed. It was also revi'aled that each
performer must have a piece of the haliotis shell in his nose, and jiieces in his eiirs.
He taught the rites to certain of Ins friends, and then performed before the tribe,
who were so well pleased tliat they adopted the ceremony as their tama'nawas, and
retained its observance for many years, till it was su]>erseded by the Dukwally.
The haliotis shell worn by the Makahs in their noses is a custom originating from
the Do-t'hlub. Other ceremonies are occasionally gone through with, but tlm
description above given will serve to illustrate all those oliserved by the Makahs.
Different tribes have some jieculiar to themst-lves, the general chaiacter of which is,
however, the same. It will be seen that the public part of these jicrt'ormances are
rather iu the natiiie of .inuiseuients akin to our theatrical ]<antomimes than of
religious observances, though they are religiously observed.

THE LKIJ'NOEX.

My inforiiiation on the ceii'moiiials of tlu^ ( -oast SiilisU is very iiiea-
j>er. I obtained the following- information from the LkiiTigKii, tiio
tribe which occupies the territory near Victoria, Hritish Colinnbia.
They have two secret societie8, the tctyiyi'wiin iind the xEiixauI'tEl
(dog howlers).

' This is clearly the Kwukiutl word no'nLKui.

THE KWAKIIITL INDIANS.

f>45

Any iiK'inber of the tribe m.iy Join the tcyiyl'waii. When desiring
to do so, he retires into the woods and stays there for some time, batli-
ing in ponds and washinj*- his body with ee<hir branches. The inten<l-
iug noviee is ealled xansaiokuL. Finally he dreams of the dance
which he will perforin and the song which he will sing. In his dream
his soul is led all over the world by the spirit who gives him his dance
and his song. Then he returns to the village. Acc<n'ding to what he
has dreamed, he belongs to one of live societies which constitute the
tcyiyl'wan: (1) The sqO'iep, who dance with elbows pressed close to
the body, the arms extended forvaid and moving uj* and down; (2)
the nuxsoiTwi'Mpi, who jump about in wild movements; (.'i) tiie scjii^ioaL,
who dance in slow movements; (4) the scptie'lec, whose dance is said to
be similar to that of the R(p~''iei>, and (.■)) the tcilqtE'nEn (derived from
tciVloq woods). The general name of the dances of the teyiyrwau is
me'lLa, which word is borrowed from the Kwakiutl. When the novice
returns from the woods, he teaches for two days his song to the mem-
bers of the society to which he is to belong. Then the dance is per-
formed and henceforth he is a regular member of the society.

The xEnxanJ'tKl, the second society, are also called Lo'koala and
uo'nLEm, although the first name is the proper LkuTigEn term. The
LkiiTigEii state that they obtained the secrets of this society from the
Nootka, and this is undoubtedly true. It appears that the secrets of
these societies spread from the Nootka to the LkuTigEii, Clallam, and
the tribes of Puget Sound. The Tc'a'tELp, a sept of the Sanitch tribe,
also have the nd'nLEm, while the Snanai'muX, the Cowichan, and the
tribes of Fraser IJiver have hardly a trace of it. The Coiiiox and Pent-
latch obtained it througli intermarriage with both the Kwakiutl and the
Nootka.

The right to perform the no'uLEm is jealously guarded by all tribes
who possess it, and many ii war has been waged against tribes who
illegitiniiitely performed the ceremonies of the society. Its mysteries
were kej)t a profound secret, and if a man dared to speak about it he
was torn to pieces by the qu<i(i'«"''lEn, about whom 1 shall speak pres-
ently. Only ri(;h people (!an become, members of the xEnxani'tEl, as
heavy i)ayments are exacted at the initiation. If tiie father of the
novice is not able to pay them, his relatives must contribut*', to the
amount recjuired. The initiation and the festivals of this society
take ])lace in Avinter only. When a young niiiii is to be initiated, his
I'atlun- lirst invites rhe xKnxanl'tEl to a feast, whi(;li lasts five days.
During these days musk <laiices are performed, which thost^ who arci not
meiid)ers of the so('iet,\ are als») i)ermitted to witness. Tiiey occupy
one side of the house in which the festivities take i)lace, while the
XEnxani'tEl occu])y the other. The latter wear head ornaments of cedar
bark and have their hair strewn with down. T'le faces of all tliose
wh() tiike i»art in the festival nre blackened. At tin* end ot three days
the father of the novice invites four men to liatlie his son in the sea.

646

REPORT OF NATIONAL MUSEUM, 1895.

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One of tliem must wash bis body, one must wasb bis bead, and tbe
two otbers bobl liira. In return tbey receive one or two blankets ea(!h.
Durinjif tbis (ceremony tbe quqq'e/lKM, wbo are described as wild men,
dan(!e around tbe novice. Tbey bav<i ropes tied around tbeir waists,
and are beld by otber members of tbe society by tbese ropes. Tben
tbe xKnxanT'tEl lead tbe novice into the woods, wbere be remains for a
long time, until be meets tbe spirit that initiates him. It seems that
during tbis time he is secretly led to the bouse in which the xEnxani'tEl
C(mtinue to celebrate festivals at the expense of the novi(!e'8 father,
and there be is taught the secrets of tbe society. During this time,
until the return of the novice from the woods, the house is tabooed.
A watcibman is stationed at the entrance, who keeps out uninitiated
persons. During the absence of tbe novice, bis mother prepares cedar
bark ornaments and weaves mountain goat blankets for bis use. One
afternoon he returns, and then his father gives a feast to let the people
know that bis child has returned. The latter performs his first dance,
in which he uses masks j nd cedar bark ornaments. This dance is
called nuxnEii'mEfi. On tbis day the father must distribute a great
number of blankets among the xEuxani'tEl. The initiated are per-
mitted to take part in the feast, and sit on one side of the bouse. The
new member spends all bis nights in the woods, Avhere be bathes. In
the si)ring the new member, if a man, is thrown into the sea, and after
that is free from all regulations attending tbe initiation. One of the
principal regulations regarding novices of tbe xEnxanl'tEl is that tbey
Duist return from the woods in the direction in which tbe sun is mov-
ing, starting so that the sun is at their backs. Therefore tbey must
soinetinu^s go in nmndabout ways. Tbey must go backward through
doors, which are sLa'lEqam (supernatural; against them. Freijuently
the sio'ua (a female shaman) is called to bespeak the door in their
behalf before they pass through it. Before their dance the sid'ua mUvSt
also ad<lress tbe earth, as it is supposed that else it might open and
swallow up tbe dancer. It is also sLa'lEqam against the novice. Tbe
expression used is thnt the earth would ''open its eyes" (k'u'nalasEu);
that means, swallow the novice. In order to avert this danger, the
sio'ua must " give a name to tbe earth," and strew red paint and feathers
over tbe place wbere the novice is to dance.

THE Bl'LXULA.

The social organization, festivals, and secret societies of the Bi'lxula
are still more (;losely interrelated than they are among the Kwakiutl,
and nuist be considered in connection. We have to describe here the
potlatcb, tbe sisau'k-, and the ku'siut. The sisau'k- corresponds to
the Lao'laxa of tbe northern Kwakiutl tribes, the ku'siut to the
tsV''ts'ar'qa, Tbe Bi'lxula believe that tbe jjotlatch has been insti-
tuted by ten deities, nine brothers and one sister, tbe foremost among
whom is Xe'mtsioa, to whose care the sunrise is intrusted. He resides
with the others in a beautiful house in tbe far east, and cries "o, 0,"

THE KWAKIUTL INDIANS.

647

every morning when the sun rises. He takes eare that he rises prop-
erly. Tlie first six of these deities are grouped i?i pairs, and are
believed to paint their faces with designs representing moon, stars,
and rainbow. In the kfi'siut these deities make their ai)pearance, and
are represented by masks. XO'nitsioa and XrinxemahVoLa wear the
design of tin; full moon, indicated on the mask of Xc'mtsioa by a
double cur\ ed line in red and black, the black outside, i)assing over
forehefid, cheeks, and upper lip. XcmxcmaliVoLa has a d«)uble curved
line in red and black, the red outside, which passes over forehead,
"hecks, and chin. Aiumkl'lik-a and AiumahVoLa wear the design of
the crescent, drawn in red and black, with differences similar to those
between the lirst and second masks. The fifth Q'omq'omki'lik-a and
Q'o'mtsioa have designs representing stars, both wearing the same
style of mask. The seventh is Qula'xawa, whose face represents the
blossom of a salmon-berry bush. The next in order, Kulc'lias (who
wants to have blankets first), wears the design of the rainbow in
black and blue. The ninth, At'ama'k, wears on the he.ad a mask repre-
senting a kingfisher, and is clothed in a bird-skin blanket. The last
of the series is a Avoman called L'f'tsri'aplcLana (the eater), the sister of
the others. Her face is painted Avith the design of a bladder filled with
grease. She figures in several legends as stealing provisions and pur-
sued by the peoi)le whom she has robbed.

The sisau'k-, which is danced at i)otlatches and other festivals of
the clans, is presided over by a being that lives in the sun. A man who
had gone out hunting met the sisau'k* and was instructed by him in the
secrets of the dance. When he returned, he asked tlie people to clean
their houses and to strew them with clean sand before he consented to
enter. Then he dan(!ed the sisau'k- and told the people what he had
seen. He said that the being had commanded them to perform this
dance and to adorn themselves when dancing with carved headdresses
with trails of ermine skins, and to swing carved rattles. The man,
later on, returned to the sun. ICver since that time the Bi'lxula dance
the sisau'k-. IJesides this, it is stated that the raven gave each clan its
secrets. Each clan has its ])eculiar carvings, Avhich are used in the
sisau'k' only, and are otherwise kept a profound secret, i. e., they are
the sacred ])ossessions of each clan. All clans, however, wear the beau-
tiful carved headdresses and use the raven rattles, regardless of the
carving tlu'y represent. Phery time the sacred objects of a clan are
shown to the people a potlatch is given. The sacred objects, although
the i)roperty of the various clans, nuist nevertheless be acquired by
each individual — that is to say, every free person has the right to
acquire a certain group of carvings and names, according to tiie clan
to which he or she belongs. Slaves and slaves' (children, also illegiti-
mate children, can not become sisau'k-. A person can not take a
new carving, but must wait until it is given to him by his relatives —
father, mother, or elder brother. Nusk'Elu'sta, the Indian, to whom I

[i I

.1!
fi ■

i'l

I ' 1

G48

REPORT OF NATIONAL MUSKUM, ISgn.

ii 11
Ij]

■' I'

M
\

owe my information refjardiiifj tlie clans, and who is a member of the
gens Jal»"»'stinir»t of tiie Tali»">'nix-, stated tliat he had received tlie laven
when he gave Ids first pothitch. At Ills second i)othitcli lie received
the eajile. He hoped that his mother wouhl yive Idni tlie wliale at his
next ])othitch, and wonld at the same tiniedivnljic to him the seca-ets con-
nected with it. In course of time, he said, he mi<;ht fi'et even others
from his brother; but if the hitter's children should i)rove to be very
good, aiul develop very raipidly, his brother would probably give his
secrets to his own children. At festivals, when a i)erson acrjuires a new
secret, he changes his name. ICach person has two names, a kfi'siut
name, which remains through life, and a Xc'mtsioa name, which is
changed at these festivals. Thus, Nusk'Elu'sta's (which is his kfi'siut
name) Xc'mtsioa name was AL'iLEinnE'lus'aix-, but at his next pot-
latch he intended to take the iianu! of Kalia'kis. These names are
also the property of the various clans, each clan having its own names.
When a man possesses several sisau'k- secrets, he will distribute them
among his children. When a girl marries, her father or mother may,
after a child has been born to her, give one or several of their sisau'k"
secrets to her husband, as his children make him a niend>er of her (;lan.
When a person grows old, he gives away all his sisau'k- secrets. After
any secret has been given away the giver nuist not use it any more.
The crest and the sisau'k- carvings nuist not be loaned to others,
but each person must keep his own carvings. The only exceptions are
the carved headdresses and the raven rattles, which are not the
property of any i)articular clan.

The laws regarding the potlatch are similar to those of the Kwakiutl.
The receiver of a present becomes the debtor of the person who gave
the potlatch. If the latter should die, the debts become due to his
heirs. If the debtor should die, his heirs become responsible for the
debt. Property is also destroyed at potlatches. This is not returned,
and serves only to enhance the social ])ositiou of the individual who
performed this act. It is not necessary that all the property given by
a person in a potlatch should be owned by him. He nniy borrow part
of it from his friends, and has to repay it with interest. I was told,
for instance, that a man borrowed a large copper plate and burnt it at a
potlatch. When doing so, he had to name the price which he was going
to pay the owner in its stead. Since that feast he died, and his heirs
are now responsible for the amount luimed at the potlatch.

The kfi'siut is i)residcd over by a female spirit, called Anaidikuts'-
ai'x". Her abode is a cave in the woods, which she keeps shut from
February till October, remaining all the while inside. In October she
opens the door of her cave and sits in front of it. A woman is said to
have been the first to find her. Anafdikuts'ai'x- invited her in),o her
cave and taught her the secrets of the kfi'siut. She wore ormiments
of red cedar bark around her head, Avaist, and ankles; her face was
bhickened, her hair strewn with eagle down. She commanded the

THE KWAKIUTL INDIANS.

fi49

womiin to diinc'j in tlie samo way iis slio saw lier (lanciiip:. Tlie people
should accompany her dance with sonj-s, and, alter she had linished,
they shonld <lanee with nnisks. She said, "Whenever a person sees
me, your people shall dau(!e the kn'siut. If you do not do so, I shall
punish you with death and sickness. In summer, while 1 am in uiy
house, you must not dance (he kn'siut."

lOver since that time the lii'lxnla dance the kn'siut. When a man
has seen Ananiikuts'ai'x- sitting in front of her cave, he will invite the
people to a kn'siut. A ring made of red and white cedar bark is hung
up in his house, and the uninitiated are not allowed to enter it. Only
in the evening, when dances are performed, they may look on, standing
ch)se to the door. As soon as the <1an<;es are over, they must retire
from the taboo house. Each kn'siut lasts three days.

The various dances ])erformed by members of the kn'siut arc also
property of the claus, and the right to perform them is restricted to
uienjbers of the clan. They must not be given to a daughter's hus-
band, as is the case with the sisan'k* dances, but l)elong to the nuMu-
bers of tiie clan, who have a right to a particular dance, but who do
not own it. Permission to use a nnisk or dance is obtained from the
owner by payments. The owner nuiy reclaim the dance or the borrower
may return it at any time. Membership of tlie kn'siut is obtained
through an initiation. At this time the novice is given his kn'siut
name, which is inherited by young persons from their parents or from
other relatives. Thus a young man who had the name of Po'po until
he was about seventeen years old, obtained at his initiation the name
of i.'akd'oL. 1 have not reached a very clear understanding of the
details of the initiation; it seems that the dance is simply given to the
novice in the same way as the sisau'k-, this initiation being connected
with a i)otlatch. But still it seems possible that he nuist "dream" of the
dance which he is to perform. Only the highest degrees of the kn'siut
have to pass through a religious ceremony of some importance. The
highest degrees are the Elaxo'La (the ha'mats'a of the Kwakiutl), the
o'lEx (the nn'LmaL of the Kwakiutl), and the da'tia (the no'ntsistalai.
of the Kwakiutl). These grades are also hereditary. A kn'siut novice
may acquire them at once at his lii-st initiation.

When the Klaxr>'La is initiated, In^ goes into the forest, where he
encounters his guardian spirit. It is believed that he goes up to the
sun, and Ibrmerly he had to take human flesh along for food. The
chiefs held a council the night i>re(!eding the beginning of the cere-
monies, ami anyone who wanted to show his liberality olfered one of
his slaves to be killed in order to sei've as food feu- the Klaxo'La. The
otter was accepted, and a. i)ayment of from ten to twenty blankets was
made for the slave. The latter was killed, and the members of the
Elaxr»'La order <levoured one-half of the body before the departure of
the novice to tlu^ woods. There the latter was tied up and left to fast.
He may stay there for twenty or thirty days until the spirit api)ears

.ii

650

REPORT OP NATIONAL MUSEUM, 1895.

\ i' i ii

to liiiii and takes liim up to the sun, wliero ho is initiated. Early one
morning lie returns, and is heard outside the houses. He has lost all
his hair, which, it is believed, has been toi-n out by the strong breeze
blowing in the liighei' regions, lie is (juite inUved, and bites everyone
whom he can lay hold of. If he can not catch anyone he will bite his
own arm. It is believed that he has lost his soul, which lied from the
body when the spirit came to hini. Therefore the shamans must try
for four days to reca])ture his soul. The night after they have re(;ov-
ered it the Klaxo'La dances, clothed in a beaiskin and wearing a largo
head ring, heavy bracelets and anklets, all nuule of red cedar bark.
Sometinu's he appears wearing the nnisk of the S'a'Lpsta (fig. 200),
the spirit which initiated him. Tiiis mask (!orresponds exactly to that
of JiaxbakualanuXsi'wae of the Kwakiutl. Som«'. Elaxo'i.a do not

bite i>eople, but merely
devour raw salmon or
tear dogs to jiieces and
devourthem. Thosewho
bite people will also
devour corpses. The
Elaxo'La has to observe
a number of regulations.
For four years after his
initiation he must not
away i'rom his wife for one
year, but this period is being reduced to oiu^ month.
For two or three months he nuist not leave his house.
The o'Iex (the laugher) and the da'tia (the thrower)
do not go into the woods to be initiated, but both
must fast three days before their first dance. The
o'Iex "makes fun of everything" and scratches peo-
l)le with his nails. The da'tia carries stones and
sticks and breaks household goods and canoes. If he
has destroyed some object during the (hiy, he pays for
it at night when he dances. The o'Iex and the da'tia,
after they have danced, must stay in their houses for one month.

If a person transgresses the laws of the kfi'siut, for instance, when
the Elaxn'j.a gambles, or when a num performs a dance to which he
has no right, also when a person derides the cerenu^nies or makes a
mistake in dancing, his punishment is death. The chiefs assemble in
council and tlie ott'ender is called before the court. After his offense
has beeu proved, he is asked whether he is willing to sutt'er the penalty
of death. If he is not willing and one of his relatives is found willing
to take the penalty on himself, the guilty party is spared and the sub-
stitute killed in his stead. The execution of the judgment is intrusted
to the shaman, who bewitches the condemned person by throwing dis-
ease into him or by ])oisoning him in some other (sui)ernatural?) way.
The object thrown by the shaman is a shell, bone, or finger nail, around

Fit;. 200.

MASK OK I'llE HA'I.PSTA.

Bi'lxulu.

Vat. N". l'.",i:-,"',i, r. S. N. M.
O.II.'.l.-.i bv l-'. H.ias.

THE KVVAKIl TL INDIANS.

(;-)!

when

the middle of which objects a hiiiiiuii hair is tied. If this objtM^t
strilvcs the odeiider, he will fall sick. Ulood is helievod to eoUeet in
Ids stomach, and if it so liapiu'iis that hi' vomits tins Idood, and with
it the disease-i)i'o<lucin<,' ol>ie(!t, he will recov«'r, and is not niolesled
any fiuthei'. The masks (not the whistles and otluT ornaments) used
in the kn'sint are burnt immediately at the close of each dancinj;' sea-
son. Novices uuist wear a necklace of red
cedar bark ov'r their Idankcts for a whole
year. Tlu^ uui.^ks used in the dances lepre-
sent mythical i)ersona{j;es, and the dances are
pantominucrepi-esenlationsof myths. Amon<f
others, the thunder bird and his servant,
AliXula'tKtnim (wlio wears a mask with red
and blue stripes ovei- the whole: face from the
right-hand ui)per side to the left-hand lower
side, aiul carries a stalf with red and bhu^
spiral lines), ai)pear in the dances. I'rominent
masks are also Xe'mtsioa and his l)rothcrs
and his sisters; Masmasahi'nix and his fel-
lows, the raven and the iiusxe'mta. and many
others.'

THE TSnrsniAN, NiS(iA', IIAIDA, AMI
TI.INGIT.

The tribes of this jiirouj) learned the ceremo
nial avowedly from the lle'iltsu(|. Although
I have not witnessed any jtart of their ceremo
nials, the descriptions which I received biinj;-
out with sulhcient clearness its similarities to
the winter ceremonial of the Kwakiutl. The
(ceremonials seem to be almost identical among
all these ti'ibes. Tt is most com|»lete amonjithe
.southwestern Tsimshian tribes. i)articularly
theG'itxa'La, but has been adopted by all the
tribes of the coast. It is said that it reached
the llaida not more than a hundred years ago.

I will tell hei'c what 1 learned from tlie Xisipi'. They have six
societies, which rank in the following ordci': The sKmhalai't. ineiLa',
loLK'm, rdala', nancsta't, homina'L, the last being the highest. The
sEmhalai't is ically not coulined to the winter ceremonial, but is
obtained when a ])erson ac(|uires the fust guardian s])irit of his chin
and perlbrms the ceremony belonging to this event. The tradition of
the origin of these ceremonies localizes the events at lUdlabella, and it

' Set' " Iiidiaiiisclie Sjigen von dtir Nord-I'jicilisclieii Kii.stn Amt'iikaH," paf^o 211, by
F. Boas.

C.ll. s

.1 )■■

052

RKPORT OF NATIONAL MUSFATM, 1805.

) . i .■)

ITi

JH added tliat tlio (J-ifxii'i.a, alter liaviii}; su'(|uired tlio cen'inoiiial from

the llc'iltsu»|, transmitted it to tlie Nisfja'. Tliis rt'port is corroborated

Ity liii<,niistie evideiiee. All tlie names of tlie. societies, with the sole

exception of the first, are of Kwakiutl derivation. (meiLa'. teasinjr;

loLE'iu, Kwakiutl no'nLKm; ohihi', name of a Kwakiutl dance;

nanesta't, Kwakiutl nontsista'lal.; honana^

'lance of ). The cry of the olala',

"li.lp," is also a Kwakiutl word meaning
eatinj,', and is the same as the cry of the
ha'niats'a. The ori^'inal tradition mentions
three societii'S only — the second, third, and
fourth. This shows that the first one is not
a secret scxdety, projjerly s]>eakinj;, and that
the fifth and sixth are later importations.
The Nis(|a' state that with the ceremonies
came the nse of larjije whisth's. I will jjive
the Nisqa' tradition of the origin of the secret
so(!ieties:

A Wutsda' (IIr''iltsu(i), named Saijaitla'ben
(a Ni8(ja' or Tsimshian name}, went hunting.
He saw a bear, which he i)ur8ue(l. lie shot
it several times, but was unable to kill it.
Finally the bear
reached a steep cliff,
which opened and let
him in. When the

rock opened, the hunter heard the voices of the

olala' crying "hni>,'' and he fainted. Then his

soul was tak^n into the house. In the rear of

the house ho saw a large ro(un i)artitioiied otf.

The i)artition was hung with red (ledar bark.

It was the seisret room of the olala'. To the

right of the door, on enteiing, was a secret room

for the nu'iLa', and to the left of the door one

for tiie loi.E'm. The chief, who was sitting in

the rear of the hous(% ordered a lire to be made,

and sjxyke: "Those here are the meiLa'; they

did not bring you here. Those are the loLe'm;

they eat dogs; they did not bring you here. But

these ar«^ the olala' ; they eat men ; they brought

you here. You shall imitate what they are

doing." The chief had a heavy ring of red cedar bark around his neck,

a ring of tiie same material on his head, and wore a bearskin. He

said: " Vou must use the same ornaments when you return to your

people.'' lie took a whistle out of his own mouth and gave it to

SaSaitla'bEu. He gave him his snuiU neck ring of cedar bark, which

FIr. 202.
paiit of a iikaiiiibkss rei'hesent

l.NCl THE nl.AI.A'.

Unidn.

Cat. Nk. KlIliTi, r. S. N. M. (-..ll,-, t.M l.v
.1. li. Swan.

V\g. 20,1.

I'AUT OK A TIEAIIDIIKSS HKI'UK-
SKNTI.Nd TIIK OI.Af.A'.

Uaida.

r:,l. No. «iiit:i, r.S. N. M. (■..Il..[r,l l.y
.1. (i. Swan.

THK KWAKIl'TL INDIANS.

6r)3

^)^

C.ll.-.ir.ll.y

iiistillud into him tlif^ dosiio of duvoiiriii^ iiicii (tli(in!ron> it is ciiJltMl
• jVitsx Kin lo\-, cj'dar l»iuk throat), iiiid 1m^ ixnw him hu';,'»' ('(MJar i)aik
rin^^s and a small hearskin, wliicli t>nal>h>d liiin to tl.v. Ilo told liim:
" Vou sliall kill me;i, you shall cat tlicm, and carry tlicni to my house."
Aiul heopencd the «h»or. Tiic sinj^crs sanj; and heat time, and SaJ^ait-
liVbKn Hew away, lie Hew from town to town over tlie whole world,
i-ryiiiff "hap'' all tlu^ time, lie vent from
the country of the Wutsda' t > Skecna.
liivcr, and tluMi in Nass KMvim'. Sonu'-
tiuu's he was seen on hi^^ii clilVs. Me
killed and (hnoiired i)eople whom he
found in the woods.

After three years he was seen neai' the
villajicof thed-ifama't. They attempted
to catch him. They killed doj^s and
threw thcni into a hole, and a nuud)er of
shamans liid under a canoe near hy.
Soon he was heard to ai)proacli. Il(^
alij;lited on tlie top of a dry cedar. He
lay there on Ids stomach, and the point of
the tree was seen to i)enetrate ids hody
and to pierce it. I'.ut it did not kill him.
When he saw tlie dead dojiis, he Hew
down, and after he had eaten, the sha
mans rushed up to him, caught him, and
took lum up to the house. They tried to
cure him, and the i)eople sang olala' songs
(all of which have a ttve-part rhythm).
lie tried to Hy again, but was unal)le to
get out of the house. Finally he was
tamed and became like other men. Then
the CrMt'ama't took him back to his friends
and received in return many slaves, cop-
pers, and canoes.

Thecerenumies take ])lace in the m<»nth
called Lok's Em gunii'k (c(dd mo.ith, or
December).

In liis dances the olala' of all the north-
ern tribes use headdresses which repre
sent a corpse ( figs. 201-204). The whistles
which are used to imitate the cries of the
spirit are large and give a deej), hollow sound. They are all carved
or jiainted with the design of the head of a corpse, cithei- with hollow
orbits or with closed eyes. Some of these whistles (figs. I'O.VL'OTi an^
attached to bellows. They are carried under the arms, hidden by the
blankets, and thus blown without being seen. The lattles which are
carried by the companions of the dancer show also the same design.

■']

Ki^'. L'lH.
wodi) I AUViNd |!i;i'Uk.si;nti.\<i

OI.Al.A'.
Uai<l;i.

«t.N... •••.«i:w, f.S. N.M. C'..|l..l..l l.v .1.

< I

654

REPORT OP NATIONAL MUSFAIM, 1895.

The IdLE'm dance in a two-part rhythm; their call is a sharp "h,h;"
their movements sudden Jerks of the forearms, lirst the left moviiijj up

to the shoulder while the right moves down,
and rice versa.

The meij.a' danci^ in a three-part rhythm.
Their headdress is a heavy ring- of red cedar
biuk, with a Iteaver tail standinjjf np in its
middle. The ring is studded with small sticks,
which represent ai'rows (tig. 208).

Thenrmesta't and hunana'L correspond to tie
nu'ntsistnlai. of the Kwakintl. When tlie
members of these societies are in a state of
ecstasy, they throw lirelvrands about and de-
stroy canoes, houses, and anything they can lay
their hands on. They carry lances like the
mi'Lmai.. The rat-

tles used by all these
societies are round,
and correspond to
those of the Kwaki-
ntl (tigs. 20!)-i;i3).
The insignia of
these societies are made of cedar bark dyed
red in a decoction of alder bark. For each
repetition of the ceremony a new ring; is

added to the head

OLALA' WIIISTLK.

Hiiiaii.

Cut. .No, H'.ilJi;-.', I". S. N. M
J, G. Swan.

Fij;. 'iOU.

(11.AI.A' WllIXTI.E.

Uaida.

••.>r.-. r. S.N. M. (■..n,,i.-.i i,y

.1. (I. Swan.

ornanuMit of the dan-
cer. Those of the
loLE'm and olala'
consist of rings
placed (tne on top
of the other. The
mciLa' receives lirst
a red ling, the second
Xuno a white ring,

and so on, alternating. His lings arc twisted
together.

There are only ai limited nuiuber of places in
the societies, jind a new mcinber can be admit-
ted only when he inherits the i»laceof a deceased
mend)er, or when a meMd)er transfers his place
to hiiu. If such a transfer is to take place, the
(!oiisent of the chiefs of the clans nuist lirst be
obtained. Then one evening tlu^ chiefs, during
a feast, surround the youth and act as tliough they had caught the
spirit of the society in their hands and throw it upon the novice. I'.'

Fig. 'J07.

OI.AI.A' WlllSTl.K.

Uuiila.

Cnt. Nil. mini'

, V. S. N. M. C.IKrU-,! Ii;
.1. (i. Simii.

THE KWAKIUTL INDIANS.

655

he is to he a IdLE'ni, a noise, "liofi, boil," is heard on the roof of
the house, and the youtli faints. Tlie hlLK'ni (or tlie iiienibers of the
society in wliieh he is to be iiiitiateil) are ealU'd to iiivestij;att> wliy
the yoiilli fainted. They enter siiiyiiiji', tlieir heads covered with down.
They phuM^ liiiii on an elk slviii, cany him around tlie lire, then they
throw (he youth u])w; rd and show the ])eoi)le that he has vanished.
After sonu', tinu', uhen u'. novice is expected back, the ])eoj)le asseni
ble in the house, and all the mendiers of the nobility try to brin,i; him

t.I

twisted

HKAIl IIINd (iK MK'IIJl.

Tsiinsliiiin.
I)iaine;i'r of rin;; **.J iiirliis; lici^lil ni' cirv iii;; 14 iin'licM.

IV A, N". li'i'.i, U.iyiil Kllin.vr-.|.lii.:il MiisHim. Ilrrliii. r..l|,.,i,.,| l.y \. ,l,„„l,s,„.

back by tlie help of tlu ..' sjjirits. Jn or'h> •• to do this, they dance w th
the head ornaments of their clans, their rattles, dancin;^' blankets,
aprons, and le,y|.;in;is, or they -jse the head <»rnament represent inj;- two
bears' ears, which is made of bearskin set with woman's hair, dyed
I'cd. This ornament is ns(d l)y all elans, or they wear masks lepre
sentin,y their };uardian spirits.

As an example of these, 1 Mill desi-ribe the sj)irit of sleeji, which
belonji's to the (i i^pawaduwK'da. The owner of this spirit apjtears
sleeping, his face eovered with a maslv. tiie eyes of which are shut (li};'.

650

RErOKT OF NATIONAL MUSEUM, 1895.

L'l 4, ]).();■)•.>). Then a chu;!" steps up and tries to awaken liiin by baulinjjf
tlie drowsiness out of liini witii both his iiands. Then tiie eyes of tiie
nuisk are opene'^ and roll, wluh^, the man who wears the mask rises.
The chief who took the dnnvsiness ou»; of the sleeper asks if he shall
try to put tiie people to sleep, and on beiny asked to do so he opens iiis
hands. The spirit is supposed to enter the pe()|)!e, and all close thcMr
eyes. After some time he gathers the drowsines. again, and the people
awake and sing:

oh, liow sleepy we arc; oh, how sleepy we fire,

Wlieii the, luiiit ol'tlie lieuveii .strikes me, drowsiiiosH eoinos upon me,

liii(ii<;ht hy the hiishaud of the sleej),
Oil, how sleepy we aro, oh, how sleepy we are.'

Ill this manner the spirit of sleep proves his presence and is asked to
try to bring back the no\ icie.

Figure -15 (p. (!()()) shows another mask, which is
used in a similar way. It represents the cold. The
staring eyes, the chattering mouth, exi)ress the
extreme cold from which the wearer is suffering.

One dancer alter another tries to bring i)ack the
novice, li' he does not return by midnight of the
tirst nigiit, the ceremony is interrupted, and con-
tinned the fbllowing night. On one occasion a
member of the loLE'm was the last to try. lie took
his supernatural helper, a small, carved human
image, held it up, and asked it to bring back the
novice. Then he poured a spoon of grease into
the lire and threw the carving after it. At once the
whistles of the novice were heard on the roof All
the loLE'm rushed out of the house, but soon they
returned, saying that they had seen him, but lost
him again. They cried, "c" (drawn out very long).
Tlien all the people left the house.

After the novice is lost in this nuinner, he is
exi»ected l>ack on the following day. Early in the
morning a killer whale or some other animal is
seen on the river, carrying the novice on its back, lie is crying "ma,
ma, ma, ma.'' all the time, and tlu^ people go to see him. The loLE'm
take a canoe and paddle singing toward the novice. When they have
almost reached him, one of their number, who stays ashore clad in a
bearskin, drives all the i)eople into the houses. The loLE'm take the
novice into their canoe and destroy the whale tioat which (iarried him,
and which is manipulated by means of ropes. Then he runs up and
down the street like one wild, and the olala' follow him and bite any
of the profane wiio dare to leave the house. The novice cat (dies a dog,
tears it to pieces, and eats it while he is going from house to house.

vii:. 2m.

UATILE HEl'Hl>Ii.NTlNU THE
IIKAK.

llaidn.

(■;ll. \... '.'liiTf., I'. S. N. M. C.l
Ir.lr.l l.v .1. i:. Swan.

See Appendix, page 733.

J-UIU.

zsiasrmes

, he IS
in the
iiiiial is

h"»LE'in
cy have
ad in a
ake the
ed him,
up and
)ite any
■^ a <l«>ji,
< house.

THE KWAKIUTL INDIANS.

657

Wlien he thus leturus, he is entirely naked. Vnnn the time when
lie enters his house it beeonies tabooed. A rope huns with red cedar
bjii'k is stretched from the door of the house to a pole ere(;ted on the
beach, preventinjif the people from passinjj in front ol' the house and
compelling them to go behind. A large ring of red cedar bark is fas-
tened to the pole in front of the house. These remain on the house for
a <iay after tlie return of the novice. On tiie following day four men
l)uton bearskins and [)lace rings of red ce.lar baik on their heads. Thus
attired, they go from house to house inviting the people to see thetbince
of the novice and to learn his songs. W'lien the people have asseud)led,
the uncle of the novi(!e si)reads blankets on the floor, on which the
youth dances. Then his uncle pays the
chiefs who tried to bring him back, and
distributes blankets among the other peo-
ide also. Ue gives a feast, in which two
kinds of berries are served, each mixed
\vith grease. ( Uiiefs are given large si)oons
tilled with grease. Their iteoi)le help them
to eat the contents, as they must not
leave any of the food that they receive.
After the ceremony the novice is called
Laamg-a't (a peifect man).

People who want to become members of
the olala' must have been shamaus lirst.

The following description of the initia-
tion of an olala' was given by a man wiio
had gone through the ceremony^ himself,
but wlio is a Christian now. It isa (juestion
to my nnnd whether the ceremonies at the
grave, about which he told me, were actu-
ally pert'ormed,or wlicthcr herellected only
the dread in which the olala' were held.

During a festival when he was to be in-
itiated, his friends pretended to begin a

((uarrel. They drew knives ami i)retended to kill him. They let him
disa])i)ear, and cut oil the head of a ilummy, wiiich had been skillfully
introduced. Then th(\v laid the body down, covered it, and the women
began to mour;i and to wail. Hie mlstHves gave a feast, distributed
blankets, slaves, cano***'. aiwjl <opper«. -md burnt the body. In short,
tiiey held a regular Inner.*).

After his disavv^araiHc. the young man resorted to a grave. Me
took the body (> .t -/' the j^avo aiid wrapped the blanket abont himself
and the iKxly. riiux «+> lay with r.lv* corpse for a whole night. The
other olai;i' u it.i.-i i.^-.. f./>iti ;i .lie* ,,,.<i. in the morning he put tlie
bodyback iii;. 'o do so for some time, in order

to acquire <'/ i ■ 0. jf^ th**! t4mc att# ^iiH- » whole year after he was

Kig. 2111.

liATTLK WITH liKSKiN UKl'UESL.NTira
Tllli Kll.I.l:U UllAI.K

Haidu

■:il N". Viii;>4, I'.S. N. .M. ChIIilU-.I by J. (J.

liot seen b.v

NAT M

by the olala'

658

REPORT OF NATIONAL MUSEUM, 1895.

• I

FiK.:;ii.

UATTLE.
ll>ii(lu.

1. s. M, M. (■..Il,ci,-,1 l.x .1. (.. Swim.

A year after his disai)pe5iraiu'e, his nephew invited all the tribes to

bring him baek. This was done in tlie same manner as described

above in the case of initiation of the Iole'ui. Finally his whistles were

heard, and he ai)peared

on the roof of the house

(aying "a lalalalala!"

He disappeared again,

and in the following

night, after prolonged

dances, he was seen on

the hills dancing in a

tire, which he had built

in such a manner that

when he danced behind

it he ai)peared from the

village to be standing in

the tire. The following-
day hea])peared, carried

by his totem animal.
The G-ispawadu-

wE'da are brought bacic

by a killer whale, as

described above; tlie

Laxk-ebo' by a bear, the Laxski'yek on the back of an eagle which rises

from underground, the Qanha'da on the back of a frog. Sometimes the

novice ai)pears on a ]>oint of land some
distance from tlie village, carrying a
corpse in his arms. Then he is said
to walk ovei' the surface of the water
and to come ashore in front of tlie vil-
lage. This is accomplished by means
of a raftwMiich is cov«ned with i>lanks,
and burdened so that it tioats a short
distance under tiie snifaceof the water.
It is i)ullt'd by means of a rope by some
of the otluu- (tlala' wliile the novice is
dancing on it, so that the impression
is conveyed that he is approaching on
the surface of the water. When he
reaches the village, he eats of tlie body
which he is carrying, and one or other
of the ciiiefs kills a slave and throws
the body to tlu^olala', who dev(mr it. It
is said that before eating hunum tiesh
the olala' always use emetics, and that
afterwards they tickle their throats
with featliers to insure vomiting.
In all feasts which take place duiing the dancing season the olala'

receives his shan^ tirst, and nobody is allowed to eat until after he has

Fig. 212.

K,\TTLK.

Halila.

Cat. No. '«v»\, V. S. N. M. CollrcleJ bv J. u. .'<ivii

tsmsmssi

SBBi

sspow

THE KWAKIUTL INDIANS.

659

tribes to
[escribed
ties were

Incli rises

times the

ill 1(1 some

irryiiij? a

le is said

le water

r tlie vil-

y means

I i>lanks,

s a slioi't

ic water.

liy some

ii(»vi<'(' is

yrcssioM

liiiij;' on

^Vhen lie

Mic body

«ir other

d throws

• iirit. It

Kill llesli

and that

throats

111};"-

:he olala'

'v he has

Fi),'.213.

iVOODKN UATTl.K IIKl'UK.SENTI.N(( A

Tlingit.

begun. He has a spoon and adish of his own. These are wound with red

cedar bark. Those who have formerly been olala' are the servants of

the new member of the society and brinj;- him food. When he hears

the word lo'lEk (ghost), he grows excited and

begins to bite again. After he ceases to bite

and t() devour human tlesh, a heavy ring of red

cedar bark is jjiaced around his neck, and he

is led slowly around the fire. The ceremony is

called "making him heavy" (sEp'a'lyix), and

means that he is by this weight prevented from

Hying away and growing excited again. After

his initiation he must stay in his room for a

whole year. After biting, he must chew the

bark of "devil's club'' (woo'nist), which acts

as a purgative.
I received the following description from the

Tsimshian. It seems tliat their customs and

those described before are practically identical.
During the dancing season a feast is given,

and while the women are dancing the novice

is suddenly said to have disappeared. It is

supposed that he goes to heaven. If he is a

child, he stays away four days; youths remain

about six days, and grown-up persons several

months. Chiefs are supjiosed to stay in heaven during the fall aiiiJ the

entire Avinter. When this jteriod has elai)sed, they suddenly reajjpear

near the beach, (tarried by an artiiicial monster
belonging to their crest. Then all tlie members
of the secret society to which the ii(»vice is to
belong gather and walk down in yrand proces-
sion to the beach to fet(!li the cliild. At tliis time
his i)arents bring ])resents. ])articularly elk skins,
strung upon a rojjc as long as tlie jirocession, to
be given at a subse(iuent feast. Tlie people sur-
round the novice and lead him into every house
in order t(» sliow tliat Ik^ has returned. Tlieii lie
is taken to tlie liouse of his larents, and a large
bunch of red cedar hark is fastened o\ ei- (he door
to show that the house i-i taliooed and nobody
is allowed to enter. The ehief sings while the
cedar bark is being fastened. In the afternoon
the sacred house is ])iej)iiied for tlie dance. A
section in the rear of the house is divided off l>y

means of curtains; it is to serve as a stayc on which the dane(!rs and

the novice aj)pear. VVIkmi all is read v. messengers, carrying large

carved batons, are sent around to invite the members of the society, the

1. N". 743,1:1, r. S. N. M. (■..||,,rl,„l l.y
,1. ,1. Mrl,,,:lli.

FlK.214.

MASK UKI'llE,SKNTlNa THE
•<I'1KII OK SI.KEI".

Tsliiisliiuu.

iTciMi .-1 »kelrh ihmIi' 111 til., W.irl.l'B
('«»luiiilti;iti KxiMwilinn.

f*i-

H~'

1 ii

■r

G60

REPORT OF NATIONAL MUSEUM, 1895.

cliicf first. The women sit down in one row, nicely dressed np in bntton
bliink<'ts iind their fiiees painted red. The chief Ave;u>- tlie ainhiilait-— a
carving" rising from the forehead, set witli sea-hon barl)s, and with a
long drapery of ermine skins (see Phite 47) — the others, the cedar bark
rings of their societies. Tiien the women begin to dance. After a
while a i>rominent man rises to deliver a speech. He says: "All of
you know that our novice went ujt to heaven; then he made a mistake
and has been returned; now you will see him." Then he begins the
song; the curtain is drawn and masked danceis are seen surrounding
the novice and reitresenting the spirits which he has encountered in
heaven. At the same time eagle down is blown into the air. After
the dance is over the presents Avhich were strung on the rope are dis-
tributed among the members of the secret society.

The novice has a beautifully painte<l room set apart for his use. Re
remains naked during the dancing season. He must not look into the
fire. lie must abstain from food aiul drink, and
is (Uily allowed to moisten his lii)s occasionally.
He wears his head ring continually. After the
ceremonies are all finished the festival of " clothing
tlie novice" is celebrated. He sits in his room
quietly singing while the ])eople assemble in the
house. His song is heard to grow louder, and at
last he nuikes his appearance. He has put off his
ring of red (;edar bark. Then the ])eople try to
throw a bear skin (jver him, which they succeed in
doing only after a severe struggle. All the socie-
ties take part in this feast, each sitting groui)ed
together. The uninitiated stand at the door. This
ends the (ceremonies.
The initiations are repeated from time to time, and the rank of a per-
son becomes the higher the more frequently he has gone through the
ceremony; but nobody, (dwefs excepted, can be a member of more than
one secuvit society. The sEudialai't are in so far a preparatory step to
the societies, as everybody who wants to enter them must have acquired
the sEuduvlai't first. A member of one of the other societies, namely,
the meiLa', noiiLE'm or olala', can not enter any other society, but
remains in the society in which he has been initiated. Those who have
passed twice through the sEudialai't ceremonies are called ts'e'ik.

XIV. The Gkowth of the Secret Societies.

The secret societies of the Kw^akiutl, as we know them nowadays,
are undoubtedly a. complex growth. We will endeavor to elucidate, so
far as jmssible, the history of their development by means of the
nuiterial presented in the ])receding ])aper,

A comparison of the ceremonials of the various tribes of the Xortli
l*acitic Coast, which were briefly described in the last chapter, does

MASK KKl'HF.SKNTI.NIi THE
COI-l).

TginiHhiaii.

Krmii 11 nki-lih inn.lr al tli^ Wcrlil's
C'liluiiiltiau KxiP'tsiliiifi,

THE KWAKIUTL INDIANS.

661

socie-
fouped
This

a pev-
5I1 the
e than
tep to
quired
amely,
ty, but
o have

adayfs,
^ate, so
|()1' tlie

Xortli
|i', does

tiot leave any doubt that they are in the main derived from tlie same
source. >^ot on'y are the ceremonials much alike, but even their nanies
are identical. Among all the tribes, the badges of the ceremonials are
made of cedar bark, which is dyed red in the Juice of the alder. Head
rings, neck rings, and masks are worn by the dancers. The i)erform-
ances themselves are essentially the same from Alaska to -Inan de Fucji
Strait, liut the most certain i)roof of their common origin lies in the
identity of name among the various tribes. Among the; Haida, Tlingit,
and Tsimshian we find the names olala, me'iLa, and nn'uLEiu, whidi
belong to the. ceremonial of tlu; Kwakiutl as well. Among the liilxula
the names can not be derived from the same words as among the other
tribes, but there the ceremonial itself is almost identical with that of
the Kwakiutl. It<!ertainlydoes not ditfer more from the ceremonial as
described here than that of other tribes of Ivwakiutl lineage differs
from the ceremonial of the Kwakiutl proper. Besides this, the names
of the dancers, if not those of their dances, are very often borrowed
frouj the Kwakiutl. Turning to the south, we find the Xootka as well
as the Salishan tribes -who practice the ceremonial, terming it by the
two names Lo'koala and no'iiLKm, both of Avhich are names used for
portions of theceremoniai of the Kwakiutl.

The following table exhibits the terms that are used to designate
parts of the •ceremonial among various tribes:

Kwakiutl.

Haida and Tsiiu-
shian.

ts'P'ik (p. fi(iO).

Olalii' (p. 651).

loLK'ni, llflLK'ni

(p. (ir.i).
ni(''ii,a' (}). 651).

Nootka.

Salish.

ts'iVeqn.
Lo' koala,
o'liila.
iio'ni.Km.

niO'iLa.

tsa'yeii fp. 642).
1,0 koala (p. 6:i2).

noni.K'm (p. 644).

i.o'koala (p. 645).
uOnLE'm (p. 645).
mr'ii.a' (p. 645).

As all the words which 1 have enumerated belonged originally to the
Kwakiutl language, there can be no doubt that the ceremonial of the
Kwakiutl has influenced those of the neighboring tribes to a very
great extent. It does not follow necessarily that no secret societies
existed before the Kwakiutl exerted tlieir intluence over the ])eople of
the coast. On the contrary, the wide distribution (»f sectret societies
and the general similarity of the underlying principle all over Xorth
America make it probable that sucli societies did exist. But there can
be no doubt that their present (character was attained among the
Kwakiutl, from whom the societies in their present form spread over a
vast territory.'

The question then arises, How did the societies acquire their peculiar
characteristics among the Kwakiutl ? 1 may be allowed at tliis j)lace to

'It can not be proved th.at any connection exists l)etwpen tlie hawi'nalai. cei'e-
nionioB <lt'H('ril>ed on i)a;rc 4!)5 and the Hun-dance ceremonies of the Sioux and Hlack-
feet, but tlieir analogy ih quite striking.

-?,■ V

062

RKPOHT OV NATIONAL MUSEUM, 1895.

refer to what I stated i)revi(>u.sly (pp.S.'W, .'i3(!) in regard to the {?rowth
of the chin system of tlie Kwakiutl tribes. I pointed out that this
system j)robahly attained its i)resent development under the impetus
of the elan system of tiie northern tribes: that the social distinction
connected with the ]>ossession of a <!lan lej^end jjave a sulllcit'nt sujfges-
tion to the mind of the Indian to turn his ima}?ination in this direction,
and that t lie hereditary manitou i)rol)ably became the totem of the clan.

The close similarity between the clan lejjends and those of the a(M|uisi-
tion of spirits presiding over secret societies, as well as the intimate
relation between these and the social organizations of the tribes, allow
us to apply the same argument to the {consideration of the growth of
the secret societies, and lead us to the conclusion that the same i)sy-
chical factor that molded the clans into their present shape molded the
secret societies.

If this argument is correct, we must exjject that the legends of the
secret societies, although belonging to the most sacired myths of
the tribes, show indi(vatioiis of foreign inliuences, as these must have
ottere<l the material for the suggestions which gave rise to the myths.
I will not at this ])lace ente," into a detailed discussion of these tradi-
tions as I have done so in another publication.' I have shown that
all legends of this region arc of comi)lex origin, and that they nuist
have been carried over enormous distances from tribe to tribe. This is
true as well of the more insigniticant tales as of the most im])ortant
myths, such as creation legends, and the legends of the origin of the
secret societies. To give only one or two examples: In the tale of the
origin of the cannibal society of the lle'dtsmi (p. 401), it is told how a
woman gave birth to a number of dogs, who attained the secrets of tiie
cannibal so(;iety. This tale is found over the whole of the northwestern
portion of North America, among all the Athapascan tribes, aun)ng
the Eskimo, and all along the North J'acitic Coast. Only in this sin-
gle instance is it connected with the origin of the secret societies, and I
concilude, therefore, that a foreign storj^ l»as been endxxlied in this myth.

Wliile here the foreign ])ortion of the myth forms only a slightly
ccmnected incident of the tale, foreign material is much more closely
interwoven with the whole fabric in the most important one of all
the legends of secret societies, viz, the tale of BaxbakualanuXsT'wac.
When we compare this myth with the creation myth of the Chinook'
we find a. remarkable resemblance in certain parts of tlie legends.
The grandmother of the divinity of the Chinook, wIhmi a child, was car-
ried away by a monster. Their child became tlie mother of the culture
hero, and by her help the monster was slain. Among the Ivwakiutl, the
cannibal spirit carries away a girl, and is linally slain by her help.
In one version, their child becomes the new ciinnibal si)irit. There
exist several stories on the west coast of Vancouver Island which form

' " Indianisrho Sagpii voii dcr Nord-Pacifischon Kiisto Amorikds," I^erliii, 1805, p.
329.

'^" Chinook Texts," HuUetiii T 20ot'tlio Hiireaii of Ethnology, WaHliington, 189t, p.9.

mytli.

li-htly

closely

e of all

L.Sl'WiU'.

hinook '
egeiids.
as <!ar-
ulture
utl, the
!V help.
Tiiere
ill form

1895, p.
1891, p.9.

THE KWAKll TL INDIANS.

663

probably the (loiiiiectinjx links between these two legends. Fnrther-
mor*', th(^ important incident of the ina;;ic llifjiit which ligiires in the
Kwakiutl lefjend (i). 100) has so wide a distribution, not only on the
Pacific (Joast but also in tlie Old World, that we must consider it a
foreign element in tiiis myth.'

These instances siiow that the myths referring to tiie ceremonial are
of ('omplex origin.

I will ]><)int out anothei" ])ecnliarity of these traditions: When we
compare the legends as told by the various tribes of the coast, we find
that the ceremonial is d<Mived from a variety of myths. Home men
obtained it from lliixbakurihinuXsi'wae, others from the wolves, still
others brought it down from heav»'n. The legend of the Tsimshian tells
that a hunter ol)tained it from a bear who took hiui into his lodge in
the interior of a rock (p. ()."»2). Traditions which are entirely distinct
in <'.haracter and origin are brought forward to exjdain the origin of
the same ceremonial.

What does this jn-ove ? We have seen that none of the tales referred
to can be considered as a growth of the genius of any of these tribes
unintluenced by any foreign sources. All the traditions are full of for-
eign elements whicli can be traced, stej) by stej), to distant regions.
When we see, therefore, that the same ritual is explained by a variety
of traditions, wc; must conclude.that in this region at least the ritual is
older than the tradition refeiring to the ritual; that the former must be
(considered as i)rimary, the latter as secondary.

I believe the source of the ritual, as well as of the legends which are
connected witli it, must be looked for in the advantages and the pre-
rogatives which the membership of secret societies gives. This must
have caused a desiie to ])oss«!ss such membership, which either led
men to acipiire membershi])S in existing societies, or, where these were
not snflicient, for the people to invent new ones. Of course, I do not
mean to say that the Indian invented traditions consciously and
inte?itionally, but that the desire excited his fancy and his whole state
of mind, and that in this manner, aftei- approjjriate fasting, the oppor-
tunity was given for hallucinations, the material for which was neces-
sarily taken from the existing ideas, or from the ideas of neighboring
tribes. These are the ])eculiar phenomena which were set forth by
StoU in his book on Suggestion, and 1 think in a deeper manner by
Tarde in his book on the Laws of Imitation.

It is easily understood how the exciting aspect of the ceremonial of
the cannibal society caused a young man who had gone fasting to
believe that he saw in his hallucinations the same spirit under new
conditions, and to tell of his experience after his retuiii. As the
notion had become established that the spii'it, after having been seen,
had a tendency to reappear to the descendants, an oj)portunity was
given for the formation of a new place in the secret society. We may

'For .1 roiiiiiikiible iiiialofjiiP of tbis tradition colh^cted ainoiiff tlie (rolds of Amoor
River, see "G1o)»uh," LXXI, pufjo !ti>.

' :

ill

664

REPORT OP NATIONAL MUSRUM, 189r..

I-

therefore ussnme tliiit the psy«'hoh)j,Mcal e\i»Iimatioii for the develop-
ment of the (ioinplifiited system of tlie iiuMiiberslii|) in secret societies
lies in the eoinbiiied action of the social system on the one hand and
the method of accpiirinfj manitons on the other.

While these considerations explain the variety of forms of the secret
societies and prove that the mytlis on which the ritual is ai)i)arently
fcmnded an^ i)rol)ably se(!ondary in (tliariictcr, tlu'y do not j^ive a clew
to the origin of the siM-ret societies and of the jxHUiliar customs con-
nected with them. There are, however, indications which allow us t(>
conclude that these customs had their origin in methods of warfare.
First of all, the deity VVina'liigMlis is considered the bringer of the c<'re-
monial. This name means "the onc^ who makes war upon the whole
world,'' a. id lie rules the mind of man at the time of war as well as
during the period of activity of the secret so(!ietics. For this reiison,
also, the secret societies are in action during times of war, in winter as
well as in summer (see ]). 4-!>). All the oldest songs of these socie
^ties have rcfiirence to war; tlie <'annibal, the bear diincer, and the
fool dancer, are considered as chief warriors, and fall into ecstasies as
soon as they have killed an enemy. All this seems to indicate that
the origin of the secret sixtieties has a close connection with warfare.

lint one thing moie must be considered. The customs which we
^observe nowadays are evidently a modern develo])nu'ntof more ancient
forms. The ceremonial of cannibalism, which nowadays is the most
important part of the whole ceremonial, is known to have been intro-
duced among the vaiious tribes recently, although its foundation, the
idea of the existence of a spirit who is killing ])eople, is present among
all the tribes. The Ivwakintl state uniforndy that the custom of
devouring men was introduced among their tribe about sixty years
ago, and that it was derived from the Ile'iltsu(|. We also have
conclusive evidence that the custom was ac(|uired by the Tsinishian
not more than seventy years ago, and that they also obtained it
from the He'iltsu(i. Therefore there is no doubt that the custom origi-
nally was con lined to the small territory of the Ile'iltsuq. Among the
southern tribes the action of the cannibal was contined to his taking
hold with his teeth of the heads of enennes, which were cut oif in war.

The form in which the ceremony of cannibalism of the He'iltsu(i
appeared lirst was the following: A slave was killed by his owner, and
then was tcu'u and eaten by the cannibals, or pieces of flesh were torn
with the teeth from tlu^ arms or the chest of people, or, finally, corpses
which were prepared in a i)articular mnnner were devoured by the can-
nibal. The first of these customs shows clearly its close connection
witii warfare. The slave is the booty of the cannibal or of liis relatives,
and by slaying him the victory is once more brought before the eyes of
his admiring friends. It is hardly ])ossible to prove definitely that the
secret socdeties have developed exclusively from customs relating to
warfare, but I believe my remarks have made clear the close connection
between the two phenomena.

1 -,1, '

1. f ■ '

•5 if';, '

develop

Hocietioa

land iiiul

lio sp(!ret
)l)iirentl.v
ve a clew
oiiis con-
low us to
' warfare.
' the ccrc-
he whole
,s well as
is reason,
winter as
Bse socie
, and the
itasies as
cate that
warfare,
vhicli we
e ancient
the most
!en intro-
ition, the
it among
istom of
ty years
Iso have
siinsbian
tained it
um origi-
nong the
8 taking
in war.
I(''iltsu(i
ner, and
ere torn
corpses
the can-
inection
elatives,
'. eyes of
that the
itin;-' to
inection

[To page 336.]
THK ORICIX OF THE CLAN O'MAMTS'HN'OX OK THK LASQ'RXOX.

(r'a'x'amlac Dz'i'lqoaloLEla Lawis sa'sEmc yix Sc'paxacs i.r» YiVt]"- 1

Caiiii' III' it, is sjiid l)/.'l'li|iiiilr>l.Kla anil IiIh rliililrt'ii tlint Sliiiiiii;; down iiiiil

EiifKinaT' xa ts"EdiV(i Lo (i-c'xdEn LEwa a'Lc xonri'ksc l)iVdo«|()ana(|f'-

Flr«t sixiiikcr tli;it woniiin iiml (Ii'xilKii and last liis cliild. Si'cinf; I'lnni <ine inr-

niT til tliii

sEla. K-'c'slac <;"a'xr' (jiVnEnias l)z'i'l(|oaloLEla yix L'c'sEhKia (ja

ntlicr. Nut, it is sniil rainr tim wilV iit' l)/.'i'l(|iialiii.Kla tliat sun wiMiiiin I'nr

hr-'n-'iif^ mas (la'samasc L'»''sKlaqa xa L'c'sEla. llc'lat'a iiKtifi'xa

lit-r liniii); wlio niaki's walk sun wuniaii tlii> hiiii. I'ut Ih' laniodown

O'manis yix D/Zi'ltjoaloLEla Lawis sa'sEm. Hc'x-'ida am lawis (r-c'x- 5

O'lnan'n that Dz'iiiioalni.KJa niid his rliildroii. Itijjlit away it is said (Ji-'x-

dEn la (jiVs'ida la'xa Wa'k'V'<icsLa. La do'x'oaLEla xa nEqa'ts'acp"^

<lKn wiiit III" walked tii tin' Hent Uay its iinnu'. Ho discovorud t)i« ten

went

Xua'k'nna niExc's laq. La'lae wunwl'k'a(|, laani lawis lax a'Laca sa

ramies spread I iM tliere. 'riien lie Iiid tVoni them, lio went it is said at inland of

the beach it i.s said the

Xua'Xuak'una. Lac G-c'xdEn dExwuLtVi'lis laq. La'lar- yfi'iiVg-aLc

canooH. Tlion U'e'xdEii Jumped out of tlm there. Then ho spoke

woods

da nemtt'k'uc bKgwa'nEm: "Ma'sos ya'lag'iliscx, (I'c'xdEn?" nc'x'-

the one mail: " What you workiii); for, (ie'xdKii ?" lie was

srdac (l"c'x(lEn. La'lae na'naxma'ysi: "^a'I^)(Joasta'yin lor,."' Lfi/laclO

told (I'e'xdF.n. Then horejilied: " I am tryinji to (;i't a from Then it

inaKieal treasute you." is said

wuLr^'lJ'c'xdEna xabEgwa'nEmc: "Mar-'noxoas?" Lniac nfi'naxmayc

asked (i'e'xdEli the man: "Of what tribe are Then it ho answered

ymi/ " is said

da bEgwa'nEmax: "Ma'x'enoxu'nux. TIau'xwidox alcwats'ii'xsnOx

till' man: " W« are killer w hales. He liroke it our hunting ranoe

g'i'(]ainaycx." Lil'lac wuLfi's-riwc (r-c'xdEn Ifix fEmyo.sr' xcs Xufi'k'-

: I

this ihief."

Then it he was a.sked
is said

Ge'xdEn

si'wiiiK for
material his

uncxs hau'xwidac. La'lae nc'La sa doT-x. "Ha'g-a ax'c'dEx doc'xa,"

noe it was hrokon. Then it ho said of cedar "(io take cedar

Is said the twigs: twi^s,"

ncXso lac (l-c'xdEn. La'lae qa's'ida. K*V''slat'a <iii/r.axs g-a'xac dii'la 1")

ho was it is (i'c'xilEn. Then it he walked. Not ho went loii'; 1 ame <'arry-

told said is said ing

xa dawc'x qa s tsa'wis laxa bEgwa'nEm. La'lae da bEgwa'nEm aaLtsa'la

tho cedar to give them to the man. Then it the man hroke to

tw^igs is said pieces

xa do'wcx: "Ma'se xa'nLEla g'iLa'sik- tE'hjoaT' Lfi'lac da bEgwa'nEm

tho cedar "What niak(>s it weak?" Then it the nian

twijjs: is said

yfi'laqa xa TiEmo'lcuc bEgwa'nEm (ja Ics ax'c'dEx sE'bcsa. La'laf' da

sent the one man to go take twisted on Then it the

lieach ( 0 is sail!

665

IMAGE EVALUATION
TEST TARGET (MT-3)

1.0 :.?i

I.I

1.25

13 2

11^

22
2.0

U III 1.6

'^^

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Sciences
Corporation

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(716) 873-4503

ciV

'S^

v*> ^ *. <■• Vi

i/.

.<?

666

KEPOHT OF NATIONAL MUSEUM, 1895.

•

1 bKjjwfi'nEm (Izi'IX'wida. K*V''8lat'a (|si'Lax8 g-ii'xaf' da'la xa sE'lbr-s.

niiiM run N'ut It m niiiil \<>»K lio cnmit I'arrviiit; tlio I wiHtuil on

linni'li ( I)

LiVltM'' da bEffWil'iiKin t'E'inx*' it xa Xua'k'iina. La'laT' d/i'XsRintsa

iiiuii srui'tl tilt' ciiiimt.

Tlifn it till-

Ih Hllill

Tlu'ii it III' riililMMl on to it
Ih Hllill

qoalr^'k-I laxis t'Eiiia'y*'. liaaiii ^oa'La. La'lat't^M'qainayaaama'x'tMiox

giiin (Ml liJH Hi'iiiii. That wiiH IliiiHiii'il. Tlieii tliiwliiiir nr klllfr wIiiiIi-h

the

yix Ilr''lil}ilag'ilis, hr-'iKin i,f''<iKiii sa g-i'tiauiaya sa niaa'inxV'iioX :

tliiit Hi'iiliiliiK'iliH. Tliiit wiih tin- iiiiiiii- of I'liii-r of killer wlialuH

till- tllK

T) "La'inoX laLRii xiii'lbalax ina'sto la'xAx (x'r'xdEn (la sKk'i'lasoX xa

"TliiHoiir will ):ii qiiiirt/. liar|>oiin to tliin (i't-'xilKii to H|Huir tlio

III.V |lollll<!<l

(loayi'm. Ho'iuis 'i«^'le(iEiu s iME'iiLosElas lo MEiimEnlrM|a*la8, qawis

whale. Audit tlii> iiiiiiu'h of Mk iil/iHKla» mil! MK'iiinKiilri|ii'liiH. iiiitl it

{fo'k"i.a«'»s Ma'xf'xsr'k'ila Lf-s };M'»k"Laos. La'Lt"' ina'xV'noxLr'S Lo'qulr*-

your future killer wlmlc will your future It will killer wlialu will future

hoiiHi' iniiiitint! he liouHe. be lie your iIIhIi.

Laos. Ilo'iijis liaJa'yu Lo (fula'sta lEwa xuiMx'T'x xuta'yu qa s saX-

yiiiir. Ami the death and the water and the quartz knife fur iitrher

hriiiKer of life eiiueil knife

X'ii'LuH.'' Lii'lat' wi'XstEudr' da iiiaa'mX V'ii»'»X la'xis alr''watsV'. La'lar^

your." Tiien they launehed the kiUiT whale at thoir hiintiu}; ranoe. Tlioii

lOLEx-'O'dt'' da Tuaa'inxV'iiox. (l-a'xlar- (J'r'xdEii iiii'nak" laxis g-Ok".

tlii'y started the killer wlialeH. He then came tie'xdKn homo to IiIh Iiouimi.

Laa^m sBk-a' xa q(»ayi'in LEwa <|'a'Ha. Lag-iLtsr- g'T'tiamOx-'ida.

Thnii he N|ienred the whale and the Hea otter. Therefore ho heeame a ehief.

Lii'lat'' ("''tT't tia'sMdc G-f*'xdEii. La'lar' do'x'oaLEla xa \vi'\va»"»(i.

Then again he walked (i'e'KdEn. Thou he diHcovered the wolves.

Wa'vs(|Em lao da iiEin. La'lar^ ina'LEinO da iiE'iur* wi'waoq. Lri'lat"'

A head at each it \n the one. Then it ix two heads the other wolf. Then

end -said aaid

(»*r''xtlKii laxtiasyil'yati'Eiitatnr' xa wI'wjwkj: "Ma'sos axsEwfi'iiMs?''

Ct'e'xdKii there to Hjicak to the wolves: " Wliat you doiiinyour'

15 nf''x*laf' (l*r''xdEii la'xa wi'waok". Lfi'laO Lr''lalc da wl'wanknax

he Naid ti'i'xdKn to the widve.'*. Then they rulleil the widveH

G-r''xdEii (|a lOs liix g-o'knas. Lfi'lar (T*f''xdEn Xut"'lig'a'n("> sa nifi'LEiiic

(i'e'xilRn to no to their houHe. Then ti-e'xdEn liu wmh |iut on of two

his hack the headed

wi'watlk". LiVlat"^ la'g-aa la'xa d/'Ela'L, g-o'kida sa xn'mdr*. La'lar'

widf. Then they at the lake, tho villOKO of land otter. Tlieii

arriveil the

ya'q'eg-aLt"' da wi'waok": "Laanis lf''<lEii»"»x8LEs xu'mde." liil'lar^

he Hpoke the wolf: "Xowyou thiH will Iw land otter." Then

your duni'H

gM'Ix-'idt' da wi'wadk": " La'lat' la'g'aa lax g-o'koa sa g-i'la. "Laanis

he trotted the wolf. Then they at IiIh hoiiae of fcriz/ly Xowyou

arrived the liear."

2<)lf''<leiiuX8Li8 g'i'la.'' <i*a'xf'La sa L'a'sq'r'iiox lr''idEnoX sa g'i'laLEwa

tlilH will be your Krizz-ly Therefore the Li'ihii'i'Dox haviug of grir./.ly and the

(lance ' hear. dunce the bear

• xu'mdf'. La'lat' qa'H'idayu sa wi'wat')k". La'lat' la'g'iia lax g-tl'kua

lai)d(dter. Then walked by wolf. Then they at thehoiiHc

the arrived

sa wi'wai">k. Ilao'LEla'yu lax g-O'kua sa g-r-'qainaya sa wi'w.it'ik xa

of widf. He wan taken at thehonxo of chief of widves the

the the the

Lvqadt'-s i)o'S(">aolaqa. La'lat' wiiLa'sawa: "Ma'st'js ya'lag'ilisax!"

bia name Howling woman. Then he wbh asked, "what youworkiiigf"

,„. :^^-i.^A^,HmnrmfiL ix.:!!,..,

'lioX

iitt'lier
kiiit'it

ioii !"
Ivc.i

l\V<l

Lil'liU'

Tlnn

liiTlari

Tli.'ii

isax!"

THK KWAKIUTL INDIANS.

667

La'lar' nfi'iiaxina*' (iM''xdKii: "La'i.okoaH«layiii." lifi'Iaf- dzo'so sa 1

Thfii III' aiiHWiTiMl <i'>'X<leii I rniMo tii i!«l a nmcii'iil 'I'Ih'ii

I rniMK til n»l a tniif;ii'al
trcHHiiri'.

Ill' WIIN of

nivi-n till-

iiia'st«i 'lEwa \uiiitxii'inta;;'ila 'iKwa lialri'yn '|Kwa l«-l*''i(la xa liaina'ii-

liar|iiMiii ami till' iiiakiii;;<<v<'r.vlliiiit: anil tin- ilraiti iiinl tin- ilaiiivH. tli« laiiKliint;

liiirii liriiiK'T

xolal. iKwa <|riqV''KKlaL. Lil'Iaxiia n^'k-r' i)o'ijoifoliMia «|fts h'^ wi'iia

daiii'i' anil till- iiioiii|iiitiiilaiiri>. Then M|>iiln walil llnwIInK ^Vl>nlan lliat llii'> tmiiaki'

j{i> war

xa (^ri'<i'i:<;wa'<lKXLa li:auXi-ii'yas sa Ir-'liioalai-ayf'. lifi'lac Tso'kii-

tlio MantirH tlii'ir nanii' tlieir nanii' nf llir triliiM 'I'lii-n I'linor

la^-iLa lar da jr'i'qainayas. n«'''x''ida am lawis la wi'iir <la wi'waok". 5

Itii-akt'i' it JH (III- tlii'lr cliii-r. I!i);lit iiwav it Is :i:iiil tlii'\ tiiiiiaKi- tlir woIvch.

hhIiI wi'IiI war

La'lsw (ia'x''i(lK xajj'i'qaiiu'Xdr'. Mo'i/Kiik'iin lar- da (la'ff-ik". (J'fi'x-

TlitiM tlit*v I'll III! till' rliii'f |>iiHl. Fiiiir riitlioniH liin it ii« tlir lirail rut 'I'licv

liiH lii-ilil lari* Maiil iitV. rami,

lao tSiVyi da <ia'}?Mik" Iiix (••r''xdEii. Laani tr''kii«'tV'dayii liix ( lM''xdKn.

it iH tlii'V till- hi-aila to li'f'xtlKii. 'i'lirii tlirv wi'ir liini); mi to (i'l'xdKli.

mciil »'»ir to liiM IiihI.v

givin

Ilr-'x-'ida ainlawis dzr-'dzasiVIt' da «|r'(ia'};"ikuax. Lar ii«''iiaku«'

At oiH'i' it Im Maiil tlii'V Hi|iiriikril tlir lii-ii<N. Tlicn lii' wi-iit

liiiiiii-

(l-r''xdi;ii. Laa'tii 'lo'kiialaxvs. llr-'x-'ida ainlawis <|()ri'<io«'k"a \a

(i'l'MlKn. Ilwas his nia;;ii'al tr«a-<iiri-. At otiii' it is ^aiil lir uriit » lialiiii: tin-

i|oayi'ni. liji'lar- (J-r'vdKn yiVhujax D/i'iqoaloi.Ela <|a Ics g'oaiV lax 10

wliali'. Tlii-ii it i* (t'i''x<lK'n fn'nt l)7.i'li|iMili>i.K.la tn u" "it <>» «t

Haiil iiirk

I>o'(|'uX«lKma xa qawii'Ia lax i.a'stias i|a ila'doqoalr'sr- xa <|<)ayi'iii.

'Watrliini: plari'' tlir Htaniliii): at ijiHijaH tii watrli tli« wliali'H.

near tlin
wator

Ilf'Kin lajj'iLH sEk*a' La'sqV'iiox laxa (|<Kiyi'in i.Kwa It'lai'dr-. llc'Ein

'I'liiTitori' tliry till' l-i'sq'i'iii'ix at tin' wliali'H ami tin' ilaiirrM. Tliat

Hpi-ar

axno'fjuadafjMi- sa i/a'sciV'iioXtias. I.aain IiVpa.

wait olitaini'il I'i iji'sin'iiox. That Is tlii' )'iiil.

the

[To page 355.]
NKQAi"i:NK'KM'S SoNT..

1. TsT'i^wnXLEntsf-a hems (I'a'lasowa lax i-a'sotr-walr'ts na'la.

KaiiiiiiDi ;.'ri'at our kimwii at imlNiili' iit' wiirlil.

Awiiir- da {j-i'(|aiiia wuhiamil'iliii };'i'<|ania'yii r»ku(|r'slai ? (') lax ]"»

Keal till' rliii'f hiuhost of all rliirl hy liim-'i'll ' Ici

g'i'g'i<iania is Ir-'ltioalaLO. "No'jjua'ani laO a'lJanox a.s }j-i'<;M«jama'yti

the I'll iolH or tlif trihi'H. " I am it Ih liavilijtHrr nt' cliirlVi

Maiil vants

is l«''l(i()alai,ai. Nri'jjua'aiii Irilaf' ayi'lkoad«*'S {»M'{j*i(iania'ya is

III' trilwN. lam iliHHaiil liavini; tor chiorH or

Hjii'alii'Ts

]r''k|oalaLai. Nn'gua'am la'IaT' iKlaxs'a'nuiLax (fE'ltfatisfilax g'i'g'i-

trilx'N. I am it Ih Haiil pirct'H ii|'i'ii]i|ii>r lirokiii < iipprrs llif

qaiiia'ya is ir-'lcjoalaLai." lyKl'L tsrda sEtis {j'i'<|ainar'x xa'nLBlag'ilis

I'hii'fn of tiild'H." Kii not lt<( our rliicf lirri' (jet worMO

Lo'inalag'ilis ino'inasila yaixLE'iia sEiis g-i'qamar'X Ir-'hioalaLai, a'LalaiUO

oviTiloini; liiirtiiiK prupiTty our rliii'l' lirri' IrihrN. I'lxi-

Lens xa'uLElak-as h'X'aain laxa L'a'L'aqoa laxf' Ir/laxs'anuita <fa'l(iati-

w«< ahall get worse only beiuK at the I'lipiK-rH at tlii> lirokrn pici'i'M of piocFH i

KopiMsr

' One wonl initNiiiK.

4* a

668

1^1, f

' ■ M

REr'ORT OP NATIONAL MUftEUM, 1895.

1 sa\v«' liiXH^KiitiVliiLtsr' q'ahfaltK'lai.tHr' saptEtHla'laLtm', lif'wiyakilitsf',

ro|i|H'r copiHT lin-akvr urciit I'lipiHT lirnakcr KDutI wlin tlirowH rop- Kri'iit In wliiiiii gri'itt

per into wat«r iihImhIv run

t'lhiiti up

k-V''s(>.vak*ilitsr', ^M'fflqaina'ya. XoXslatsr'yayfiLf'X q'oa'losoiiiaH

tllK IliulK'Ht dill' ^rcHl

ill liiick

rliiffH.

Vitii went lunt; bk"

yoii liiiriit til
UHlirH

xa iiK'tnH<|KiniiX witi. l«''lt|oalaLai: XoXHlatsf'yayriLf'x t;'i'qaiua'ya

till' oiii' liiiiK trilH>H. Villi wi-iil loiiK )>K<> clil(*r

»K<>

Ic'liioalai.ai, <|'ii'iii\''i(lainas xa liVlaxHaloLa «foaquniXHAlainaH ysVg-i-

trilN^K, iiiiikiiii; tliniii run the |;oiiii! to anil iiiakin); tbmii run to anil ,voii

away Tro in a holti I'm in u holit

5 LKxtsEinoJ. fj'ni^ iiio'tiniiif' jjiiiH If'lqoalaLai. XoXlatsf^yayfiuix

lur trilM'H. You wi>iit loni; ngo

wiTK I'liraci'il Willi oiii'
thrill in your
raiiiH!

loilllrll i'unoi<
at ani'lior

oXoa'ya tsVi'mxniiiiniiXstts tsV'tH'«u.wiVIaoLa {jiia'pa'lis IcMifoalaLai.

oil Huunil ts'o'noqoa Hoiiiiil tlir I'aninuH on« north imiiI tribi'M.

XoXslatsOvayuLr'X );'f'qaina\va lua'Xuax'ilayulf'X fj-i'qama'ya is

You wi'iil lonu iiK" chief giving away bhuiktttit chitit' uf

lO'IqoalaLai w(m»o ya.

trilxt wiHHi ya.

2. rjofi'i. tso 8EIIH «''wa(ianu' tjEiiH ti'a'hisowa lax La'sotiwalits iia'la.

Viiu't lot iiH our Kiiiii); in I'ront our theonowbo at ontHiilo furuheail of worlil.
Ill' him Ih bi^ard

10 A k-'esLala lEiis h'^liioalaLai, biVxswalaLa' g-iloLayaLa xeiih iiid'qEiniU'

Ah! not li't UK, triliim, Htoal .it«al from loatleil ramie

iiiir

fr'\us lr''I<|oaIai>ai, a'LalalEnsts^E'ng'um laxa wulaHOlaxa inO^koaso laxa

our trilx'H, i-Ihk wk he will Im< at thi' lianiln will lie will In; liaiif;i-il at

angry tied thii

mo'qiimaox, lf''hioalaLai. " K'V's laxa'owis LEiis wax'a'mlaxa wax-

loailrd ranoK trilir. " Ni>ver iiiinil U8 ilo not ininil it iiiiuil

tsC'Eiu laxa. NEiiio'XVinlaxa {jf-in iiKma'xMtse'yak* Lo nE'ni8<|Einak"

grnit iH at it. I alonu I aa great a8 thia and oiin

Ir^lqoalaLai. Nr'iiiax'it8f*'ya jfin Lo iuo'sqainak" Ir>'lqoalaLai. No'-

tri)ii>: aa gi«at aH I and tour tribi-H. I

15 jfuaq'u'maaa }rMxtow«''S("> XusK'la jj'I'xtowt'Bt"* skiih gM'tiainayOx

amthcomi iilaved on t^ip nf lighting (ilacud tin t4i|i uf uur chief

plan;

It'ltioalaLai. Nt'j'fjiuui'a'iiiaas La'qoatiaiiilis, Nejcf^'atw', K"V>'kuig'aliso.

trilicH. 1 am till' one ( 'oppiT fan-, (Sreat miiiinlain. Suppiirtiu',

Wa'wala'las, g-iii }j'i'<i«''t«''yatsf' pfiii Ir''l(}(>alaLai. Woa \va.

ObHtiu'lu, my having mi- for my trilM;H. Woa w4.

niaHtor.

[To page 355.]

NEQA'I'ENK'EM'S SON(4.

1. ;)oaMa iiiE'liiiElsElaXdt'tx'oii, lr''li|ualaLai ! r^oa'la sa inK'IiiiEl-

lloiiiit look arniiiiil. IrilM'H. Do not inili'iil look

HEla(lao(|oi. l«~''l(io<)laLai, a'Lala LEim da'doxkwiiiala 1 ix laX(~>X

around, trilii'R, elM we ahall hi'k aiimothing at our

ahall Hi'it Riimothing
terrible

2(>g'oXtsr'ax .sa a'lax g'i'iiama'ya.

lioUHt< great of ri'al oliUif.

the

■ A diaturti^d ChintNik .iargon word for kapNiwa'U.

THE KWAKIUTL INDIANS.

669

i*r

2. r)oa'la do'doXHostalaXdaoxoL, lC''l<ioalaLai ! ifoa'Ia Ha do'doXsr* 1

III) not

look Turwaril aii<l bui'kwani,

IrilicN,

(III not ill liHik I'lirwiiiil
<I.'<<1

stalaXdtuiquL, IfdquahiLai! a'Lala lkuk da'doxkwinala lax laXoX

iiiitl liiu'kwuni, tribuH! elii« wo kIiuII nc<> Hiiiiiiiliiii): at niir

liTiildr

;;'o'XtH«'ax »a ii'lax g-iNiaiua'ya. T8V)'no<|oanuXt««' laloX {i-o'xtsrax

lioimo gnat uf r«Hl chief. Tii'u'u(n|uu liavlii|r ^rcat tiiir Iiouho urcut

lh«

8ai iVlax {r-i'iiaina^ya. La'^j-iL tscaKoX ha'iiianr'k\vilalatM«-a do'lK.iiix-iti-

iil' ri'al cliiuf. Tberuforn niir iiiakiiii; iiiiiililu In ^rt'iit iiiukint; iiiiiii)i

tint IIIOVI'

latsra, k'Vs q'uMaXLa^'ila, k'V's pKMihEXLa^^'ila aiXttX {jfo'xtsr'ax sa r»

groul, iiol lifo iiiakinK. "ot liri'ath iiiukiug our

\V5i'waxH«|Eiiig-ilaxt8f'a a'lax ^''i'qaiiia'ya.

iloiililit olili'f nn-ut real rliief.

3. t)oa'la lia'yutKlaXdaOX'oL, Ic'hioalaLai ! ■)Uca'la sa Iia'yutKla-

1>(> nut niaki- iiiiiMO, tribvit! Do nut in iiiakit

ibfil

da4H|oL, Ic'lqualaLai ! a'Lala hkiih La'aqala'yutsca an ha'qaiiuXts(~>a

noise, tribes! eUx we uvvrturu gruut of ovi'rliauKiiiK K''<'»t

bousu urcut of
tlie

ol
IIm>

g*i'<|aiua'ya. "No'guaq'a'iuas g'a'yaxalasa (loi'Laxalasa g'lg-Kqaina'ya

chief. "lamtbeouo fruui whom cumeit fruiii whom is chictN

down untied

s lt~''l(]oalaLai.

of tribcH.

4. x)r>a'la dBndGlixMlaXdadx'dL, lr>'lquaIaLai ! i)oa'la sa dEiidrdix-i-

Do not K''"!"'*'*-'' tribeHl Do nut in- grum-

iletMl

laXdaox'oL, Ul'lqoalaLai ! laXoX g'o'xtsOax sa wa'waxsciEing-ilaox-

i.h

tribiw :

lioiiHUcrt'Ut of
the

doullIl^

tst'a ificjama'ya. Wa'wauE'mf'tialag'ila ^''igH'snr'qalagMla lai a'la.

HTvnt chief. Mnkiiif; »11 iix|ii'<'t to die frightening blimd

kwisawf* Ha wa'XwuLa g'a'xr'La'lisEiu uia'mKiiLf'ya laXoX }X'tt'x-

on bixly of thime who to enter to cut at chicfN in our house

the tried hoiiHe

tsOax Ha wri'wax8(|Eiug'ilaoxt8f'a a'lax gM'qama'ya." Ilai.Xa'mr' g-iii 15

great of double great real chief. Oiilv tliat'it Ih iiie

the

tHE'iikiiDiiia'xua ha'lstalag-iliLa g-ixHtalag-ilii.a laXoX iiui'iueiilayu

ungerit uutiiig a liltl(> only eating like a ehief in our fouti given

tsr-ax sa wa'waxstiEiiig-ilatsr'a a'lax g*i't|aina'ya.

great of double great real eliiof.

the

IK'llllEl-

ItMtk

laXoX

our

[To page 356.]
11ENAK■ALA^S<^ ( -KNViEU).

1. WuLinr-'g-in nf'X'tjr' ogwu'Ia kwa'iir'8Elaiiia.s xa iia'Ia. K"V''.saiLKii

I thought 1 Hsid another one iiiude Ninok.v thi- weatlier. No I am

iiEmogu'Iag'iliH am lir>'g'alag'iliH am kwa'kux-i'iiatsfa woxspKudalat.sr'a

theonlyoiiein the world the onl.Y one on earth making ttinoke great at both uiiiIh of the year

LK'laiiEm axa wi'wiil(|E'mak" l(~''l(|(>aliii.ai; wo ho bo. -0

called the all tribes trilies; wo hu ho.

2. Wa'LdEmg'a'iiEm La s ya'q'EndEmg-a'iiKmLas ya'yatirtV'iu'tja;

What will b« Iii« word of what will lie aay again the spider woiuau ;

670

REPORT OP NATIONAL MUSEUM, 1X95.

1 k'VsLuit'C aiDiVHayaLa wailniayaLa >vill(lKiii» ya'yaqf'tV'iieqa; k-Vis-

Dot will he

htan

filling III zl)(zuK liiMWoriU tin; Hpiil<>r uoiimii: not

lliii-ii

Laid'f' amo'HayaLa Ha^'dLEXiVlaLa Xua'kuiL'ExsVliiLa <i'E'ltal>uLa'yaLK

will lio l>r>K ho will givf nwa.v ra- lurryiiiK riiiiuoH in liis prett'iuliiig to liruiik

iiiM-H inoiitli c'ii|>|iflrH

k'oqoabiila'yaLa k'uO'lasbui-a'yaLa i/<i'nag'ilabiiLa'yaLa wfi'LtlEui h

preteniliug III lircnk iirvteuiliiiK toKivu feaitlH pretvnilin); t<iuiv«);ri<«8(i thi< worila of

CopiM-m I'i'IIHIH

yaya^ir'tV'nf'qa owag'iL'amasi'la iK'iiilEiiiXuiiilisa qm^'tiiixaLEiiiIi'sa

the Hpider woman thim hn tiinii<<l dry in liia fac» moldy iu his face

5 hfi'nak-'af'tso Lfi'Lawitsr- sEiis g'i'fficjauia'ysi.

itlandini: in front Mtaiidiiit; i" <><■'' chii^fH.

iirthnir lii'lly I'riiiitot' him

3. K'V'VKsk'Ti'sowa v\ (~'anag-ala8. La'iiaXna'iiick' wax* wfi'nr'xsila

Nothing; lit all Ih i>noii);li I'oryoii. Sonii-tiiiirM tlim triml maltri'atinK

a'iiajj''ila lamXtras hanjar'/x-s iiia'sLa wa'ytlLa ya'yaLaLg'iwf' (|anL<~)

makiiiK you will bo like wli.it old iliit{ 0)1011 your lt-K8 be- when I

eiiouith ' (I'litiiri') tori' iiiu hImiII

ya'k'siliLo, hu'iiiHiLxaas «in»''x''i(lt' layo'i.g-iii laxs'Eiidr'yoL xa L«"''qKm-

Koti-xritod in thus you did wlirn I did liroak cupiior tlii' iianird

tllO llOIIHO,

iioXtsea a'lMiolatsr'a 'lo iiia'xtsVdKintst'a sEuis yaOxLEii L«~'(]Eiiiii«)XtHea

imtil 'Cloud groat ' and 'Of whom all arv nrvut our property numi>d groat

aHhami'd '

lOliai'matsr'a 'lo iiiax'i'iirjxtsf'a ^o LniKiiiuilXtsOa t'jpalaa'tsra 'it') Lr>'tjain-

'Chiuf groat' and Killer whale firoat ' and iianii'd great ' Point of great anil named

land'

iiuXts<~'ak*intsr'guinimXt8(~'a 'n't U'tiaiiumXtsf'a (lau'ltimatsr-a. IlaiiuKii

groat 'Of whom all are groat and naiiieil creat ' lloavor great.' Tliiit Ih

afraid' mliiu

uE'uqEinx*'itayfi g'iii yaiasuwa iiu">'iiiaHaHt">wa xa tcVistOs, peLpaX.stV)\va

what Ih thrown into my vaiii|iiishod ill trtmleil tlio limp one limp when outon

tlio tiro ' whun 1 eat,

xa'tIaak"inEiu''X wa'wriala xoa g-i'tiaiiia'ya.

Hlim amall iiucH trying to van- tliia rliiof,

•IIiIh!:

4. \Vf''}j*a xtva {fa'xt'LEljw'jx iiiiViiiEiiL(''ya laxt) i..a\vu'l(|ai»iayax,

(lOon! the piHir one who I'll' who wants lo be I'riiin the hiiiih of the ehief

tored fed

l/itl'oalO'XLOyatsf' kua'x.si8talat8t' kua'x'ilaiul'kuiin'tsr' j^'i'tiaina'ya.

whoHo own Daiiio groat Hiiioko around groat HUioko ahead great elijef.

the world

WaX'E'iiiLa Wii'lEiiix-'ida (|V''k*isaiua8 nax'rMlamasLay«'X*ts'osKhiit8t"»X

Novoriuiml uiidouvor to give them makingdrink i|ualmiNh

iniii'li food

lio'g'oaLKliitsi'jx wflatiO ltVyE\viii<">Xoa gM'tjKuia'yH.

vomiting nuvor gooa liaek rrmn chief,

the iiiiddio

[To page 358. |

1. Yrinan(')Xlai wiVya sa ya'lag'ili8 8a iia'la.

There is a it is the river of travolor around of world,
bear aaid the the world the

2. YaLii'wisElai na'na sa wa'ya sa yft'lagMUs sa na'la.

He is wild it is the bear of rivor of traveler around of world,
said tlie the the worhl the

20 .'{. YiTxsEin la'laai ts'E'lx-aya xa wa'ya sa lua'msusilalisaix g-iiis

UadnoMH then it In going up tho the river of meiMiiring life of man our
said river the

le'lqoalaLe.

tribes.

THE KWAKIIJTL INDIANS.

671

when I
hImiII

4. Yal Bi'siyilL laf tH'E'lx'jiya wa'ya sa iiiii'iiiKiiHilaliHsix if-iim I

Ya! Hi'NlyiiL it iit );uinK »|> tint the river of iii<!iuiuriu|{ life iil' nmii our
■aid rivor thu

l('*'El(|(>aIaLi%.

triht'H.

5. Ya! liViii liVla4> awsTwiiHtalOk" LA'qostalf'k" ayiya \Kun iio'hxiainar

Ya! thi'.v it lit f!n<iit lliinCH Koil'K ciipiHtr eniiiK up iivlvii oiir hIiIi'hI ImuIIht
nrtt Hiiiil ii|> thv river the river

aya xgMii^ Ir-'EltioalaLil.

aye uf our trilMta.

[To page 398.]

1. Ilalioiioag'a'nEint ana i/r-'H^ala g'ri^iiEtnLa{;'r''<|aina\va lr*'l<|nlaLai 5

lie will not have merry heal It will lie theehief trilieH.

n|ion the |hm>|iI(^

2. La'tsr'k'as g'sl'iiKiuU! halio'qiila LV-'H'ala {^-a'liEniLa tVMioapiitsf'a

ThuH ({reat will be not huvinu the heat it will he ^real lire with

niorey atonva in it

8EIIH pfi'qama'yr' lr''l<|oalaLai.

ofour chief triheH.

3. Motma'nOVa (|'r''q'ak*is iii<)tiiia(K'{;-r''x(>a k-'<>f''la«ilaLtsf'x t'iu'<|<»a

You eiit all the leHt eating mneh who eata the real IIiIh ^re^il oni' who lliia ^reat

of the lisiHt alwaya liivea feaHlH

]>alriiitHr'x g'i'<iaiiia'ya lO'ltjoalaLai.

one who chlrf iribeH.

alwa.VH perloriMS
the lire dance

4. Lt't'malafj'ilitsr" wist'Eiis g'i'<iania'yr'x lf''l(|olaLai

T(N> <;re»t Ih what he la thia chief IrilieH.

doinK our

iK'istalaKu k'ot"''latHi"'.strila xEiis };*i'<iaiMa'y«''X lo'lqolaLai.

piing around (.'IvinK fi-aata all uur this chief tribe*,

around.

5. Yo'EmxEiit f'8'a(|EmoL h»''wf'XaL<' liE'iiip'anaLa k'ua'k'uilatsK

Thia niUHt be put into him he never on<'e gaveaainall

Iiy hid father

iiiai.a {fO'tiapof seiih g-i'qania'yt' h-'ltjolaLai.

leaat lower chief ofour chief IribeH.

Witi'aiia'koei 10

Who iit like to hlui

Tl-'.NK, ItKCOlipK!) I»Y K. IIOAS.

jt^J*---*.^.*- *

m^^Mi^w^^^M^M^^^^E^

llalio -qoii-g'a - iiK - lut

a iiii - it - I. c - 8 11

Befttinf* 'A- jj

hi la

'Jm

g*a-nKiu • La

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K*o

z£;

P.^-

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Im j«" ya

- Jl J J J

JE^ii]g-_ZEi:g^

J^-fr.

hA A liii A A 4

J J J I J J J I J J J ! J J J I J J J I J j J

672

REPUKT OF NATIOFM. MUSEUM, 1895.

^^?:g:,;-[ig^gg^^^llJ,,gq%Sg I

A lio o - o r» vii - - lu" ya Im" halio

JJJIJ J Jl J J Jl J J J IJ J J I J J J

S^_

-^-j^'l^' -i::^4d:^^-=^^^m^^

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JJJIJ J JIJ J J I J J Jl J J JIJ J J

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y-^iii^_jif

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J J J I J J J I J J J Tj J J I J J J I J J J I

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re:

hA ^ A A

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J J JIJ J JIJ J Jl J J JIJ J JIJ J J I

|g|^

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Lilt - Bc k'as n;*a - uEiu - \xs o - vo - koa - la - twi

* • / , I A /, /I/, /, /I /, ;N j'^ ! .N /, /

?SS

-,_i.

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g'a - nEni - l-a t'ii - qoa - p'ii - tsc

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^^^

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E£E

^. -r^ /lAA-MAjN;MA-r,/NNA/

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k'uv-la - si - laL - tse g'l - qa • lua - yu ?

A A /I A A /I A A /I A A /I A A /I A A ^

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TIIK KWAKllJTh INIJIANB.

673

A A /lA A /I A A /I A A -riA A -M A A J"

►— rf f^-

if' /

ha ' yC ya liA . . . A

AA/I AA.1 JJIJ J JlJJJIJJJIJJJiJJJIJJJi

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lu-.|

Mutuia no - HA

J J JIJJJIJ J JI'^-Z^IAA/IAA/I"-

Tlio tlirvw part beats are syncopated, tlie sticks beiiifj raisinl at each
quarter and tlieref(n-e fallinfjc nearly on the second ei^htli of the three
])art bar. The fonr part rhythm is 8yn<!opated in tlie same manner.
Tile rliytlim of tlie tune of the second line, Lats'ek-as {j-anKniLe, is not
(piite certain. I (jonnted the 1" of the second bar almost three eij^liths,
and also in tin* seventh bar of this part, but there seemed to be
throughout slight irregularities in rhythm of the tlrst seven bars of
this part of the song, though the beating is ju-rfectly regular, five
eighths against three of the tune. The text as sung l)y my informant
difllers slightly fnuu the di<!tated text.

[To page 374.]
Nfi'yampalisa Lai laox, nu'yampalisa Lai Lox, g-a'xaostoa i.ai Lau 1

'I'alu t'riMii till' 111'- voiir, talr frmii llic lii-- v(iur, vmi laiin' ii|i

<l'o'mok*ustriaLli! L (I'o'manakulak-as. (|"o'moXs'iVlak*a'sV», «j'o'mX-

yoiir <j'ii'iiiiii|i)it lioiiHi) rttal wi'iiltli nniviiiu. real wfaltli rciniinu iislioir, wraltliiiii

rami' ii|>

<l'omg'ilig*r' iiKg'fsilask'as'o nr''g'iyatsek*as'o. Nfi'yampalisa Lai Lox.

Iiix buck iiiakiii;; a iiiDiiiitaiii );r(>at real inuiintain. Talc rniiii the lie- your,

of property t;iiiiiiiiK

'"?.';

674

RErOKT OF NATIONAI. MUSEUM, 1895.

I'lawis 'I'fi'fioa. Qoii'i.Elii ii'iiriu*'* tVpfitsVi'Ir*!, xa i,ri(|oa. liil'jfii.aH

untl liin r<i|i|H>r. IiiIIii-Im- it Ih miiil lii< liiy iiii i( with llii' lupimr. TlicriTiiri'

giiiiiiiit! kiii'i-H ilruwii up

Soa'LKlaaiii i/ii'«|oag'i*lai|aiiH'\i.ii \<>:i<)'kua. (i'lVxIac YixNi'tiKiiiari

in tlix Ih-kIii' " 'Jii|i|)<t iiiakitr I'iick ' ItH iiiiiiih Dixrhilil. Ili> riiin« it in Ylx'A'i|KTiiHt'

II ill it mi ill

hr'^ilax No'mas. N^'x-laf' Yix'a'quiimyaxH q'ulc^tiokna aH No'inaH.

mill iinI<i>iI III NiriiiikH. It in niail Vixii qKiiiiii' IiIh iiiirln liaviiiK ol' Nh'iiuin.

iliimiiiii'lliiiit!
lor liiiii

liaa'in liiii'laiiKina ia' Vix'a'<|aiiiayax Nu'iiias qa rs <|a4|ak''aiu*'i.r'L4'>.

Thru III' \MiH imkitil to by VixiwiKiiiiii' Nh'iiiiih tliiit lin timk ii wlfn,

work

fi Ilai'liiO ^"o'kiila VixM'i|atiia<^ LiX.si'war. La'aiii iiia'wod«' Yix-a'qaya-

ItwHH tliittiiwii Yi\'ii'<|Kiiiaii i.IXhi'wui'. 'riitni hn iiiiihi'iI him Yix'(i'>|K-

to IIIIIM< IiIh

I'liiiip

max No'inaH <|a s li* i|ap'a'KaLaw«> lax Li\si'wa«>, (|a iiB^'iVtiuMifLaN

mail Nii'iiiiiH tliiit hi'wi-iit tn live t<iui'tlnT iit liXhiwiii', I'nr lio waiilt'il tn iiiiirry

u itii liiiii

xfMio'kiiaH Vix-iVqaiiiilyas j;"V''<l<'i-asHiVj,'M'y«''. Mi-'/Xula la«' YixM'<|a-

hilt chilli Vix u'i|Kiiiiii' hix prinorxN Sii'K'i'.M'. llr iIihIii'iI itii Yi\-ii'i|K

Hiiiil

iiiayax jj'r»'kua.s SiVg*i'y«"' yaxs L'iixL'ayaai'k<»ac. Lii'fjiLas ncx- qa s

nini'i hiithiiiiiiii Sa'K'i'yn IiIn nirvinjiH. 'I'lirrrl'iiri' hit t lint hit

Hllill

«|ig*a'(iO hu]. Ma'xV'iiox lar k*'a'taiU!i'ya sa fj-ok". <T'uts«''jjMla«' Uii

iiiurrieil h(<r th«ri'. Killrr wliiiln it Ih Ihi' iiiiiiitiiiK on nftln' Iiiiiinh. Sitting on itN hiu'k tlin

Hiiiil till' trout

l()t8'r''k'ot*'«|. K'V'os Kl k'V'8 iJoii'Laiits awi'iiakiiiLa Ha {j-rik". La'ain

Kiilln. Not it Ih not tho Hiiiiin all aniiiiiil tlio ol'llio lioiimi. 'Ihi-ii

Haiil tloor

laf^ No'iiiasr^ g-i'lfj-ilaxaii h\\. g-\'My.ai\<Kii. dii'la x«'S .S(''k*'a<|aii0, (|a r-s

it Ih Ts'o'TiuiH llrHt out of lliii linuill ho will Hpi<ak timt lakiii^ IiIh HtalC, lor it

HItill t'llIlOO in>

h(''ti'\iAii)\ iioii'iA' sf''k''a(irinos a'yasOxtillaffii.as M«''k*'a«|jiiioH H("'xs«|*ri'-

tluiri'forv it iH thiiM his NtalV haiiil mi tii|i of it liiHNtull' Ih'ciiiino liii

Haiil tliiTrt'ori'

q'aiJf'laaH Ifix g-Vsf^'Y'df'La na g'l'j^'iqania'ya sa Ir''l(|(tlai-ai. Kaa'ai

rnrrieil on hiH them priiiroHHi'H ofllio rhierH iit'tlir trilioH. Thi'ii

liaiiilH

da'la xis ya'(i'aiiti)V'(| qf" s sr-'k-'atiaiio. Liia'iiilat' loi.x ^^''^'iloi-as

ho took liiM RppukiTHstuir for hid NtalV. 'I'lii'ii it Ih hi> ^ot thr jiriiirosH ol'

Hllill

15 Sa'g'i'y*"'. Tiaa'ailar iVinO No'inas la nKiiifiT'L qo Yix-iVqamr. Laa'm

SA'g'i'yi'. Then it in only Xo'nias wan top'thor in anil Yix a'liKinai'. Thou

No'niiiN uim top'thor in anil Yix'a'i|Kiiiar.
hoiiNo

Then it in
miiil

laT' la'inf'Lr'tsEiix lax TsYi'watr'. Lri'lar xoa'aahT'dExdatix <|a s If* lax

it Ih it wan tiiiio to in TH'a'wati). Thou tlioy iiropart'il that hn w<>nt to

hhIiI Kilter

IVa'watr'. Laa'iii k'of''Iat8'r'xs(l('i No'inasa sOs i/ri'(|<>a. Lfi'xdat'ix laf-

TH'lVwaU'. Thi'ii ho waiitoil to jjivo No'inaH

lio wanti'il to (jivo
a I'rast

Willi copiHT.
his

Thcrii thoy it is
Haiil

sO'x'uit. Laa'ni lawis hn'lianhala lax i/a'«i<)ax.stEHs. Laa'tiiliii'

pildilli'il. Then it in Haiil tlioy Hloppod at •(.'upper iimliT rm'k.' Thon it i.i

Haiil

t'a'tV'tsa qa s t'O'sEliL. La'laf* wax* la'loL sVxa tV^'sEiu ([a h la'x.si"'

they wantiil lor stoiio in lioiiso. Then it i» try tlioy Rot that stoiio for it to tako
to'tnketbe Hftid Inf4i

stone ^ ••nno«

20(iaslr'8 lax Ts'a'wati''. La'larMvr''Ldaox8. A'Em la wO'sla Lfi'ts'Bx-

tor logo to Ts'u'wnit'. Then it i» thoy wore not Only lie thon hoputiin-

Bttiil Htnin); uuuugli.

AX'fi'U.iXH
Tli«n-for<i

a'qKinaO

\ ll'l|KtllHI'

No'lllUH.
Nii'iiiaii.

n wir«.

fiVqayji-

Ylxft'i|K-

tiU'llCliilH

I'll to iiiarrv

Vix'a'<|a-

YUii'iiK-

llll tlllll IlK

laiil

itM IllU'k tint

. Lil'UIII

Tlini

no, (|a «'.s

lor it

st"'xs(i'a'-

lir<'aiisit lit)

liaa'in

Thi'ii

•V''(lr'Las

<• priiKOsH of

Laa'iii

TlK'II

, s If' lax

lio Wl'llt to

[\no\ hiv

tli.'v it in

Mlllll

iaa'iular'

Tluill it in

Hiiiil

s la'xsi'

it to tako
into
<'aiio«

l-a'ts'EX-
liit ))ut iin-

i ■

THE KWAKIUTL INDIANS.

675

Htx'lcHa Hii L^i'qoa la'xa tV'sBiii. ]I«>'iiniH a'Ein la Lc'qKiii Ha tV''8Kinr' 1

tier it oftlio i'ii|i|ii'r to tlii' Mtoiir. Tlial In oiiIv i" llii'iiiiiiin oftlo' Htniin

L'a'«|oa\HtKli.s. Lau'm iic'k'ixH liVi.aaxa xa t'f'HKin <ia va la«>'iuu^

'Cu|i|H'r iiii<l«r riH'k.' Then tio hiiIiI lot |{ot tlic Mtonti tor hU tfoiiiK

iVinayn^uiMa Ha i/a'qoa lii(|. liilMaA liVK'»>^ li^x TsVi'watr. Laa'in

liayiiieiit iiomIo ortlix vo|i|M'r tlirrc. Tlii-n it ih lir arrJM'il iit Tn'ii'waii', Tlicii

Hniil

Hc'k''a(|auuii('>x hv» L^i'quaxHtala sc'k-'aqaiio, HtHEta'laxHcla MiVk'a(|Viiio.

Iiavirii; liiit xlalt' liiH i'o|i|H-r on t<i|i ntiiH', liaiiil on top alwi Hlalt

Laa'iii k^ii'laH^t xa q'C''iiEinr' lfM(|oalaLaya. Laa'in L'a'yu xch L«''(|Kni. 5

'I'lirn li<> KuvK a tlic to many trilH'H. Then lie IiIh iiaini'.

It-aHi clianKi'il

Laa'ni lar Kua'x'ilanokunn'X'La, LVi'<|oag'ila4]£nir>XLil'hu' Lawu'l-

Tlii'n it 1h ' Huvinc Hinoki' ' on liini, '('':).!■. r niaki" 'ai'r ' on liiin Iuh

Haiil

qaniayas. THVi'nu'iXi.a' lat*a nKnnt'kur* xono'H. Laa'in wi'Ia.

Hnri'VHNor. ' ClvinK in tlm nioruin); ' ' Imt our liix mrond Tlittt is ull.

rkilil.

[To page 384.]
fCMAXTA LALE.
(i'«)aai's hu' <ia tHV''kuinElk"liixTE'ng'i8. La'hu!la'wodax("Rt8V''kiimL,

Sittinu on it is tlic liini licatlilrcHs at TE'nK'tH. Thrn it Ih Iii> took it liiM liiril niaitk.
till' licarli Haiti aaiil

VVii! laa'in lawrKh'L xOs tsV-'kinni,, lau'm Lf''<|U<l<"'s NEnio'guiH. Lao

Wii! then lii'tiHik it oil' liis liinl iiiaHk, tlicii liia iiunii' Nkiiki'^mim. 'I'lirn

ha'xus'it. La'laO Lr''x'uit (ja s \t' inri"walrix K-'a'(|a. Laa'ni xii'iigua 10

III' li 'i-anic a Thrn it ix ho niuvt'il that lie wuut rurrvinj; to K''a'qa. Thi'ii lo' hail a

iialiiral man huUI |!'><h1'« in

I'aiioo

clix-'it «*'H O'niaxt'iVlaLf'fjMlak". ILl'MoLtsYilaal ti'ofi'xV'dr' «la g'inn'iiEniri

Hon of tl'inazt'a'luLf to bo. (irowinK faiit it in urowin;: tlii- cliilil

Huiil

xnno'k" as NEnio'guiH. La'lai' ln'iLats'ax''i(la, laa'm Lo'k'ur'inas'itla.

till' Hon of NKmo'Kiiiii. Then it is ho lieoaiuo a man, then ho ;:row Htronu.

Huid

La'iiaXua laO tia's'it qa'wis ciult'T' L('>'La'\vat8axLri'lat"' tiulO'ya s ( )'maxt'-

llu wont walkutl uithbiH nucin l.o'l4i'watR» on him it Ih tho iiuulo of Oinaxt'-

(IiIh name) Haiti

a'laLf'g'ilak" (|a s It"' kiif-'xa xa iur''}iuat lax LEnia'iH as Tsa'xis. A'ina

a'lal.o to ho that ho wont oliihliint; thi> HoaU at tholioach oT TMa'xJH, Only

wisLa laf' a'wag-iliHEla kur'xa Ifix LEina'is as Tsa'xis la'xa nir'giiat. 15

thoro it in walkinctoantl fro oliilibiii); at tho bonoh of Tsa'xin attlio (toaln.
Huiil on tho hoach

"Ade'," iir'svlata NKino'guis laxis ts'sVyf* LO'i-a'watsa; "i^tia'LEla sinis

'Krionil," ho Hniil Nemo'giii^ to IiIh vonnKer l/i'i^u'watxa;

brother

■lo nut
lot

lif'<|n)i'l«' ya'\vix''idag'a x-iiis qa ya'yatsV' sEiis xuno'kiif'X." Lad

;:oiiiiiii this IntiiHaot us to );o on tho our son thin." Tlion

way nea

awnlXV'tEx ya'nEina ses xunt'j'k" xf'S kuf'xa'iiKuif^ da (j'si'sa qo iiif^'guat

ho ili'Hirvil nioru t!ui»u oflii* aou hia what hu clublHtU tht> apu and seal

ott<T

lii'xa LEina'is as Tsa'xis tia laxlak'ala g't'LtsOx la'xa da niaa'ink'Ala.

at tho boui'h of TmY'zis to f^o rupoatedly for him to the tho iHlamln.

La'lar' NKino'guis qEwis ts'a'ya k'u'niBlts'dt xa wOlk". LiVlar- laE'lxliO

Tlion il iH NF.nio';(uiH and his t;oungor burnt iusido the cudar. Then it is thoy burnt

said brother naid

' Sun giviuK light to the world in the morning.

676

KEI'ORT OF NATIONAL MUHEUM, 1895.

1 liKiit xi'H Lr*'«|n. La'lao jrfoa'uunrisKfi, lac wiMiXHtEixlati \0h T.r'qa

tint IiIn caiiiMt Then it Im tli«y HiiIhIiimI, IIikii tliry IhiiiicIdmI i( liU llm ciiiiimi

(•oiIm thry w<ti> mhIiI tlii.v wiirn

bllllllillK' llll'lllllli;!.

i» xoiio'k". liii'lao iiiE'iiH'aLa'yodf <la j?*1iiri'iiKtnuK is ali 'watsN'L

of Hoii. Th«li III' trinil it uii till' llitt IiIh rliilil nl Iniiiliiiu hiiiihi

till- WHtxr till- (fill tin-)

lax WatHoTiH. NEiiia'L'f'tbitlo. Lat'oxH j;M'xa«' ih''iiak" hw <|t»'t'aiiiii's

at Dt'cr IhIhiiiI. llr uiih iiiiury a llltl«<. ll« rniiii' Iiuiiik il im lull lie niiiilu

Hllllt

XfM Xua'k'iina yisa q'a'Ha '-Kwa tii«''guat. XiuVXuila«|at'iVla ainlaa'u

ktl KUIIIHI tllllN') HIM III' llllll MI'IiIh. ' III rOlltillllU<l tO |{<> "lit il Ih Ntlill

tiTB

5(la (;*iiia'iiEinr> xt(X nCiialax. Laa'iii (fayO'L xa «|'a'Ha 'iKwa mc'^uat.

till) rbild tli» uvery day. TIidu niiicli tli« wnt iit- iiiiil nimiIk,

Icrs

" I )4V(|oaLa);'a, iu\v' t|Ens gu'iif;'iIiHalai;'i ti'ii'q'oL'aLKla \Ct\ \va'\aasa«i'a

" I.oiik, rririid, wi< will trv to ilntcovcr tin- liuu iiiiiii.v

sEiis tfo'Lfi'okulO'ta <|a la'lag'ihtsu Lt''Iala.st"»t. La'Iar Nt''x'ui<lr' ts'iVyes

our trilH-H that mimi' ouo ^o toiuvitittlicin. Tlion 11 ix lii^ luiilillril Iiih voiiukit

Bllill lilotliiT

yix i/o'LawaH. Lai, lax La'la'tt"* Le'la lax llai'alik-aiiwat'. (i'iVxla«>

tliiit l,'o'iji\vtiH. lli< to Iji'lft'tr to ill- at Ilni'allk'iiiiwiii' Ili< I'linio

will }nt viti'

lax Qajj-'axstE'ls, Lr'la lax Ma'tafj'i'la. (l-a'xlat' lax <l'V>'ta<ia'la i.t-hi

to (ja);''i>!'8tK'U, lii< in- ut Mit'tap'i'lu. lie ramo to ('I'o'taqa'Ia lio in-

viti'd vilrd

10 lax Lau'it8ih4, L'a'xLaqoaXui lar* da bE{;ua'nKin. (l*a'xla«"'lax Sr''latsV'

lit iJiiiitHlR, l/ii'xuiqoa on liini It Id tlii< man. Ho caiiin to Si'laln'o

Hald

i|a 8 L»'''la lax Ma'lf'lfMiala, (I'a'xla*"' i-O'tiolis lax La'L'atfiixLa. lifi'lsie

tliul lin invite at Maii-lciiala. Ho ranio moving to Iji'l.'aii'iixui. 'I'lii-n

Lt"''la lax T8'f''iix"ti'ai0. G-a'xhu'i lax Ta'yax(|(">L tpi s Lf-'la lax La'lax'-

lio ill' at Th'K'dx'ii'uii'i. Ho raino t' 'iVi vaxi|ol, that lio invito at La'lax-

Vitl'll

sent'aiu. Lri'laO L'a'stala'xaifoku.a laxQVi'tiur't'axsta'yt'xia s Lc'lalCi'x

HKut'ai6. Tlii'ii ho went to tho town at Door Inhmd that lir invito

out

VVa'xap'alasO. Lri'lart iiE'lbKiit 1j»x A'gMwa'laa' tia h i/''lalt''x Nfi'iiiaH.

\Va'xa]i'»la8o. Thou liu wont up to A'K'iwu'la Ihatlio invito Nii'iiiaH.

tho rivor to
a ]ioint

15 halaf' nE'lg'iLf' <|a a If* lax iJXsi'waf'. Lil'lar- Lf'la lax Sa'fj-i'yf'.

Tlioii ho wont up that ho go to LiXsl'wuo. Then ho in- at tSA'jf'i'yo,

tho river on vitod

tho wator

(i'a'xlaO lax XutsEtaa'lis (|a s LO'IaK'X YiXa'tiKinat"'; lri"lar' lax iiE'lk-'-

Ho canio to XiilHlStHA'liH that ho invito YiXii'iiRinao; then at llioright

utas LiXsi'waf' tjasLO'lalr-xSE'iiUM''. La'laestl'x'nittia s It' lax<)'s'K<|

sidoof LiXsi'wao thatho iuvit« SR'nl^o. Then ho iiad- that ho wont to 1>'h'b<|

Iho riv- dh'd

or of

<ia 8 Lf''lalf''x IIf''ilik*ina'kula; la'lsM^ lax Na'laxLalaaxasTs'a'watt*

that ho invite Ho'ilikina'kiila ; thoii at Nu'laxLjiia urar TH'a'wato

ri'wax8ta'ya8 qa s Lf 'lalo'x Ya'xi.En.

mouth of inlet thatho invito Yi'i'xi.kd.

20 Laa'm la'La xono'k"a8 NEiiiO'jiuiB ya'la kun'xa alf''Xua qa Lo'laiiioiuLa

Then ho was tho child of NEnio'KuiH always cluhhinK HraliiiK for |;ueHtH (future)
((oing with tlio

Hpoar

sis Omi). Laam la'La qau't'a g-o'k" ast^ xa q'a'sa Xoa na'Xua

of father. Tlion ho waa full house his the hob otters t! :> all

his

going

il IH Hlllll

III) in
viliil

Se'luta'e
, Lfi'lae

I'lirii

i liii'lax'

>iV{,"i'yr'.

iia'Xua

all

THE KWAKIUTL INDIANS.

677

trili«M (tAtlH'D'il. Tlii-ii il Ih IiIh iiivilatioii liii

Hlllll llll't tllflll

Xaliai'pVun qa iiKX'u'nr' sa pfnlf'. Ilai'Kin qV»'(|'aiir»Lf'. NK'mxsaKin I

fiirN fur lilmiki'lii nf tlmt Tliat wiih Hi'unl toi^ptlier. Oiio

tllK lllll-H.

lac ua'lr' ^•ri'xtEinaNa Ir''lqolaLar' qapV-'x-'it. La'hu' Lali'lalu xcs

II U iliiv llii'V rilliir

Mlliil

l-«''lanKin. LiVlaf' yr'"(|Uina>;"nliLa xa inO'ifuatr' Ifixis Lr'laiiKin.

UHi'itlit. TIm'Ii it In III- iliMtriliiitKiI tli« ni'ulx In Iiih ((iiiMtM.

Hlllll

liii'lac (I'li'jca'Ir'lKin 'i«"' yaai'qot'inaLa sa ;,'*i'g'iqainayr'. liaa'in K'i'q<''lu

'I'lii'iill Ih Iiii i;iivi' tlii'iii iiinl their gil'tH ol' rliiufH. 'i'liiii liit ki-pt

niiiil Ihrir hi-iiIm t|it< t'nr till-Ill

Lv NKiiio'trnisa sa InufoiVyfi. La'lar* sa tsV-'koayfi lax jfl'qKina'y!* x« •'*

NKiiiiruiiiM III' Iti'lly |iiirl. Tlinii It Ih of liinil li-c* to
till- Huiil the

iliirl' of

llio

:iK'tns(|Kinaku«'> l(~''l<iolaLa. LaMaf' Ha (|EMq'ayii lax pir''LKlr> sa

iitliiT mil' trilh'. Tlii'ii it Ih of tli|i|ii'r>< to hitoihI niiiU of

niiiil till) till'

^■i'<|Kina'ya. I^aaiii la Lf* da o'fritida^va sa iiic unat la'xa ItK^uri'iii'.iii

rliii-fH. Tlifli fii- tllii lioilv of i.i';.l III till- lorn

turn tli«

(I'a'laain. Wii! Laa'in {j'll'la xa ^-V^'M, qa 'iri''T''Xuiiir' sa

roniiiion. VVii! 'I'lii'ii Unit tlio iniiilii lur •<taiiiliUK Uril ■>!

I ill'

iifi'Tit!! inrma's. Lfi'liu' da'x-'id xa liaq'oiTyu (|a s ya'X'uitlKs la'xa

rliiiiH. TliiMi It Ih Iio IimiI, iIio lii'llv part 'lint lie itho it lotlii-

Haiil

ku«''k". liil'laf' (|'ix''i'(la laq <|a s cs'owt'' s la'xa ts*n't8'<»\vf''nu"'i,. llaiKl 10

rii^lo Thru III- liit oil tlirri' tliat III! |!iivi' It to wlio paHHi-il It to llii- Tlieii il i-i

lIllcllrHt lIlOHO IJIIfHlH III the llOllHI-. Hlllll

i-li:i-l).

(|(»'';iM'laKl (I'oa'hxo a'tnlaO ti'ixM'dc na'Xua xt"'a ya'X'uidayfi. Laa'iii

Iii'iliil I'vi'iy it Ih Haiil hi' lilt ^ill his what lii> kii\ r. TI.eii

l-r''qadt"'S WiVlas NEiiio'tjnis. Laa'in xan'wis Lc'xV't xf-s hawii'lyainaya,

IiIh iialilii W'a'las Nkiiiii'uiiIh. 'I'lirll iiInii Iii' Iiaiiiril liii HiirriMMir.

laa'm O'nuixt'a'laLr'XLa. La'Maf' yaX'uitsa qVi'tiY'iiui,. Laa'iii lac

Ihi'ii it U iiiaxt'a'lal.i- on Thrn il Ih Iik iliatrihiiti'il »i'\v<>il Thru II in

U'liN him. Haiti toui>th<-r (fur wiiil

liliiiiki'lH).

iiri'MiKiiH"'iiiaxKlrix tV'X-i'la qa tV'X'l'la sa a'La bERuri'iiKin. Laa'iii

lliorlaiiH iiiakiii); for roail(law) of later iiii'ii. 'I'hrii

mail (law)

xak"V''da \vsu>'kwr' Lc'laiiEiiiR. Laa'in g'o'kulddadas.

tlii'V Hlavnl Hoiiitt IiIh cui-atH. Thi'ii thev lirralne Ilia

' till*.

" liainEii laL t|ori'(|()r'sg'iLts'iVLaL," nc'x'laf' O'liiaxfa'lai.a xls onii».

" I )!ii nliall ;;o farthi'i' thin tinii'." Naiil U'iiia\l'a hiM' to liiH latlirr.

"K'VsLEs iia'imXLoL. La ina\vr''sLili.Eii la'stcx'i'dt'L." '' llii'fj-al''

'Not you Hhall yoimxpect mii I will ^o flrnl I will go to liatlii'." "(ioon' '

La'lat'* (lil's'idt"' O'tnaxt'a'laLaya xa tiafi'la. Laa'iii Ifi'wis xo'sitV-t lat'-

I lull It Ih III' walki'il n'niaxt'a'lal.r

Maul

wuLa'x'aLEla xa k-'iniLTila. L .'laf' O'maxt'a'lai.ar' dii'x'uai.Ela xa

Ik- hi'aril the hoiiiiiI of ail/.- Then it ih r/i>iaxt'alal.i'' naw lln-

iiiK. Hoiil

(|V» s wfip. La'lar* k'ua'g'aals qa s xO'sOtetf' Ifiq. (i-a'xlac iiE'Xua*-20

a of water. Then it in he Hat down that he hatlieil there. It eaiiie the Hoiinil

pond Haul

xstix'Tdr da k-'i'iiiLfda. La'la'xaa (ja's'idr' ( )'inaxtVi'laLr' laa laxaas

eaine nearer the noiind of adz- Then ai;ain walked O'niaxt'a'lai/' then It

the nioiiiiUK. Then il in Haiil In- liatlieil il is

Nillll

14'

II.

>vV

678

REPORT OF NATIONAL MUSEUM, 1895.

d 1

lqor^'8a'x8tix'''!dtl da k-'i'iiiLala. Lfi'Iii'xaa iiEqElsu' xa wAp qa s

far went till' HO'.' il the hoiiiiiI of ml/.- Tlion ugaiii ll(^ renclitMl tliii water tliut lie

ill),'.

xo'sf't'ltr*. (I'fi'xlsuf iiE\uHX8tix''idr' da k*'i'iiiLahi. LfiiiU' qil's'it.

lintht'il. ItciiMio Ihu Hoiiiiil uamo thn hoiiihI of otlx- TMcii it in ho

iicarrr in;;. Hai<l walkod.

Lii'la'xaa qor''sa'x8taiiakulr^ da k-'i'inLala. La'la'xaa q'a'xa wilp qa ..

Tlii^n again far hoimiiI movKil tlio Hoiintl of a<lx- Then a);ain he foiinil wa- that ho

ini;- tor

xo'sidY'tr- inq. (l-a/xlar' da k-'i'iiiLfila iiExna'Labr'da'. Lfi'lar (la's'idO

hatlioil tlioro. It oaino t)ii< Noiinil of ad/.- noar a litth-. Thon h(> walked

iiii;

■5<)'maxt'a'laLaya. Lalar^ du'x'naLEla xa g'a"lo. G*'oa'xt8(Vsa bEgu;V-

O'nmxt'a'lal/-. Then In- heheld tliu canoe. Ilo waa Hittint; ■'

in tlui eanou

iiKin k-'i'iiiLaq, k-a'df'g-o'ls xa ina'sto lOa 8f*'wayo inaLtsE'ma.

luau adzing. I May in t ho how tlin liarpoon and paddh'x two.

of tlui canoo tlie

A'Eiiilawisr" ( )'inaxt'a'laLaf' Lri'\vap'El8a xa bEgwa'iiein. Uai'malaxOL

Oiily ()'iiiaxt'a'lal.(' hIihmI lii-hind the man. That had lieen

him

lufi'g-agMiXLr'. LiVIaO O'uiaxtVi'laLar^ yfi'ti't'g'aL!" Q^'Iakviala xg'iu

gniiiso nil him Thon it ii* O'liiaxt'a'Ial.r wpoku: "Tliankyoii that E

(hinnaino). said

'lo'knalr'L g-axs ya'lag*ilt80wa'qo8, qast!" A'Einlawiaf' da ma'g'ag'U

foinid :i mngit'. this your work on tlio ground, friend!" Only tho grouae

al tn'MHiini

lOdo'x'uf'dax ( Vuiaxt'a'laLaf', la/laO XM8'f''da. Laain ir>'kualr' O'maxtVi'-

looki'd at O'liiaxt'a'lal.r, tlieii he dLsap- Then ho fmnid a O'maxt'iV-

]i<-ari>d. magical tri'aHiire

laLaya xa g-a'^lo lEwa mii'sto 'if* sr-'wiiyo.

laLi' tlio caiioo and tlio liarpoon and paddlcH.

Lfi'laf' ax'a'Laxsa xf's Su'nkMU (falcj". Ma'Lt8i'i laaniltir' 'lawis (fule'e

TIkmi it is ho put into his nottio line. Two only then it ia and unclo

Nahl tlio canoo waid liia

L'o'L'awatst''. Laain Ia'k''r»tr'SL. La'laO Lfi'sqEmdax Sa'KUs'a. La'lae

l.'o'I.'awatHi"'. Thon he wont aonms. Tlicn it U ho aimed at Noomaa Tlicn it is

said (steered for) Island. aaid

du'x'naLEla xa sio"naknla g-i'g'ilaal lax Yaai'Xugiwami. Laa'in

ho lii'hcld tlio jiaddliug ranno started it is liirin Yaai'Xiigiwaiiu. Then

I'roni said

1~> k-i'iiKiaunakula Lf-'wr lax Sa'lots'E. Lfi'lar qE'lqEpox'uit. "Qf^'lak*asla

tliev met

and at Siiiots'K. Then it is each held tho sides "Thank you

said of tho other's canoe.

iiKinno't," iH-'x-lac O'inaxt'aiaLa yax Qa'watiliqala. "K-'O'sEii

hnitlHT," said n'niaxl'aialj' to that (ja'walill':i|ala. "Not!

wiii.K la'g-iLa,'' iir'xlar' ( )'inaxt'a'laLa. "Ia'la(iEinEii La sEii o'mpf' (jEu

nothing on accoiintof." said (>'niaxt'a'lal.o. "I am sent hy my father that I

g-a'xr'loL (ifixs lir''x*ar'n('' ina"lar)S hr-'Lo lax qEg-a'taas.'' "QO'lag-a!"

eome to yon fur yon the only one what yon right IVom to take a wife.' "(Joniel"

nr''x*lata Qa'watilEtiala lax O'lnaxfii'laLr tjaii la'lag-i af''wik Elrn.

Huid Qa'watilKifala to n'maxt'a'lal.e that I go yon paddlo ho-

hind me

L'Oqa 8 la'os liVxEu g-d'kua," "La'lax'i' g-iii <i'iVluXdt"^ g'in loL iiK'muot,''

that you go to my hoiige." "(iotliis my harpoini line my to brother,"

past " yon,

nf^'x'lati O'maxt'a'laLa yix Qa'watilEqala. *'Yi'xa Sii'nk''iu q'a'lkoa

said O'niaxt'a'laLo to QifwatilBqala. "That my nettle lino

hark

aawi8 iui»'8tiiXdc qawis LO'wiXdr'." La'lar^ Qa'watilEqala au'guaqa

and bis hariimiu past and his mat past." Then Qa'watilKqala also

t ,,^, _

THE KWAKIUTL INDIANS.

679

walkntl.

Lfi'lae

Tlii>n it In
M:ii(l

Laa'm

Then

Ifi 8isk''ilxM'waX'unXdr' <i'i;lk" iri'xisnE'nmOt. A'amlawis la La'yfip'a 1

Willi Ills IciitliiT liiir jiiiHl liiii* ti> liiH liriitlicr. Only it is haiil tliey oxcliiiiiKt'll

HIS alc'watsV'Xdc. Wl'laam la jjM'g-iixsax ya'yats'ix'tlr'S. "Ilr'tSiV-

tlirir limit iiii; c.aiKM-H |>UMt. Kvi^rylliiiit; tliiii^H in tin' raiiiicM wliicli they " Lot iih

• atioit liiiil iihimI.

x-iiis <|OiV(ioa«'a<|aiioX {fo'kiu"' liai'nu"' da kufi'x'ilas," nOxdar* O'lnax-

;;ii ;;ii liai'k IM Iimisx tlirrii tlic NiiiiikiliK, ' nuIiI O'liiax-

tViiai.r. *';)Oii'la," ur'x'lat'a QiVwatilKcjala "llai'^:Inax•ill^s Soa'iJoaf'-

t'li'lHI.r. "Omi't," Haiil but Qii'\vatilK>|ala "wrwill no <»n

a<|an jj-o'kuii. lia'inaaqos nr''x*8r'H wa'i.dEint'ys xva g-ri'yiVIar'nayos.'' Ft

my my liiHisr. 'riicii ymi you »ai(l your wiiril its y mi want to Im

incatJi-tl."

Lfi'lat' sf-'x'tiit liaina'Lts'atiilla {j-iLrXdaox. La'hu' lax siolisa xawa lax

Tln'ii tlicy hIiU' liy sitln togctlur. Then to lowcrimrt tlicy at

pailillril oC river wit.'

(luaT". "A'EiiiLis yri'L'i'iL('»i, nE'miiot; (|f'n8('> laf'L laxEii g-o'kua.

tiiiai'. 'Only you taki- larc, lirotlii'r; whin wo enter at my Iiuumr.

T'f''i)'axLaXsitsr' a'liiLis ji-a'xEn;" nf''x*laf' (ia'MatilEtiala xis iiE'iuuot.

Follow on my heels luily me," naiil Qii'watilKijuhi to hrother.

'iliH

La'ku' iif-'Lascxs in'xsaiiiar' trx-i'lf' sla }>:'ok" la'xis iiE'nuiOt. La'laf'lO

Then

he tiilil

its liailnesM theiloor ol'hiH lioUHe to his

brother.

Then it in
ftniil

they walked tliiittliey go to the dour,
totfetlier

ln»'x'iisdr's tja s It- la'xa tV'X'i'la. Lri'la*" a'tialsOidatioa'wiiia. La'laf!

Then it is it o|iene<l the raven. Then it in

aaid on tlio «aid

ground

dawO'Lt"' da iiE'iiiu»"»tala. liA'hu' k-i'nm'afjMLf' da tjou'wina tV'X-i'los

they ,|iiiii]ied the liriithers. Then it in it siiaiipcd the raven itH door

Ha id

ijM»'kua.s Qa'watilE<|ala. Xa'XaaEm la'Laq'of'tfulalag-illLt* k"'«"''k*'akua

his house (ja'W'atilKi|ala. All it is said alive in the hoiiHe earvint.'s

sa {;*(">'kua8 Qa'watilKtiala. (^'or'ti'iilalat^ da qa'inf', si'sifiL lae da

of his lioiiae (Ja'watilE<|ahi. Alive the ]>ost8, Hi'siiiL it in the

Haid

k'n'tr-wac. Tjaa'm (lig-a'tixMdt's VVi'lx-stasIlayuqoa xonO'kuas Qa'wati-

beams. Then he was married to Wi IxHtasilayiiqoa his elillil (ja'wnti-

lEijala. Wiil laa'm g-o'ku'IxLayit da g'O'kiir --lEwa k''r''k'V'sV> i.EwalS

lK(|ala's. Wii! then the honso was ^Iveii the lioime and the carviugx and

to liim in marria;:)-

iia'xua (la s <|ur''xstKiu \a liainiTyf' (|Vi'q'aiiOL Wil'lasxM''. kuf''kiixte,

all tor his ililViTen; kinds the food blankets lynx. inarniol,

iiiTLf'sqEin, iiia'tsas(|Ein, aliVk-iin. Wii ! laa'm g*rix sf''w()dayfi st'S

wolverine, mink, dressed elk. Wii! then they they took him hia

skins eam'e hoiiui

iiEgu'inp Lawis g'»"»'knlr)t. Wa'wi'laxsa aiiilar' g-a'xr <la g-o'Xdr*.

father in and his tribe. lOverythili)^ it is said eanie the house jinHt

law

liaa'in .tj-o'xwiilsa sa g*t">'kui'' lax K-'n'tia. llai'ini.s la'g-iLs K-a'tjaXLe

Then hr liiiilt a house of boii.si^ at K'n'cja. Therefore K'a'iia on it

oil the urimml the (its uame)

(la awi'iiak'nis (jax.s Ia"yriL k''ri'xsr'stEndEx K'Vi'qa (|a g-n'kwr'atsa 20

the land for loii); a;;o lo(;8 pile eil all aruiiud K'ii'iia for place of hiMise

g-("»'kul\L('Xd('. Iiaa'ini,(''Lt.S("''stali.^a()':naxt'a'laLaya.sf'sqEg-a'daiiEm

house olifained in Then he invited all O'maxt'u'luLi^ with what he had ro

marriage. aioiind his c.civud from hii« wife

lA'xa g-a'lo lt''l()<)larf'.

to the lirat tribea.

680

REPORT OP NATIONAL MUSEUM, 1895.

[To page 406.]
HO'XKOK".
1 Nti'sa lar^ da ts'e'daci lax Yu'LayO xa ts'ri'k-ns. Lfi'lar* ts'BxLfi'la xa

miieii lit Yii'U! tlio (cm root.

Pull out it U tlio
Hiiiil

'I'lit'ii it JH tlioy put it tlio
H!ti<l over tlio tiro

mu'mysEinak". G-a'xlat' da o'qoaiif' xa'pa xa iim'mX8Ein xa qViiEm

(IHimI wlialu nipnt. They <'niim tlin owls ])ickinK tlio dried whale tlio many

up meat

lae da o'qoanc. Lfi'lar* do'x'oaLEla xa ho'xhok". G'ax g'usT'xtot xa

it Ih tlio owls. Then it is they diacovered tho ho'xhok". Iteamn sitting on tho

Raid Mitid to])

Los; g'fi'xlae ba'ai'iLKla 'lE'iiLa xa o'gweue sa wilk". G'u'xlae lax

tree; it it is downward (lerking tho trunk of cedar. It it is at

the cnmo said

Lar- wfixLa'x'uinx-'ide da lio'Xhok" iC'Xoa xes

Then it found it diilii iilt the lio'Xhok" for its

tli'i's'ldt^ da ho'Xhok" qa s It*' laxa ts\''dax.

it walked tlie ho'Xhok" that he went to the women.

(^aiiie said

CoxLa'ya sa wilk"

liiitt of the <'edar.

X'i'ndzas. La'lar!

beak. Then it is

It covered its
noso

but the

ho'Xhok", it
was

said

Na'wiLbo lat'«l da ho'xhok", la bEgua'nemxs g-a/xaf' hVxa ts'e'daq.

ho came to the women.

Lipa'tiilC'La sa Ltl'war'.

they put "t of the meat,
before him

IjiTlar' ya'q't'gaLr' da

lie spoke the

La'latl

dried w hale Then it is

meat. said

La'laO gH'tsu'dE sa md'mXsEin la'xa n"''war',

on the mat.

Then it is
said

axLEiide sa md'inXsEin. La'lat^

they put of the
on tiro

Then it is they put on
said to it

'I'Immi it is
said

of dried whale
the meat.

10 ho'xhok": " K-V''sEu ha"iuapa Xoa inr'inXsEiiu'X. Yfi'dcn

hfi'xhok": " Not I cat the dried whalo moat. This my

ha'ma'yuX da LE'qoax sa bKgua'nEmOx." A'Eiidae iif;'k* da

food the brain of the mei;.' Only it is he said tiie

.said

ho'Xhok", la/lar LE'iiL'idt" da hd'Xhokua xa ts'c'daxdf'. NEino'k"

ho'Xhok", then it is he pecked tho lio'Xhok" tho women past. One

said

lat'r^'da wu'ux-'idt"'. G-ax nd'nak" (la s ts'Ek'Ti'Lalr's. La'latl da

but hid. .She home that she reported. Then it is the

eame said

Naqd'nig'ilisala n«'k*

Kuqo'nig'ilisala said

ho'Xhok"'

ho'Xhok".

La'lao

Then it is
said

(pi s h", wrua xa

that they went to make war the
upon

15 Q'd'mk'ustills t:*") Wa'xalalaa ax'O'ida xa O'd'Ein sa tsTda'ti (ja

(j'o'mk'ustAls and 'Wa'xalalaa took the menstrual of woman that

lilood

s kwJi's'idr's. La'laC' wi'na xa lio'Xhok"

tliey washed. Then it is they tho ho'Xhok".

the

La'hu' lax ax'a'sdf' sa

Then it is they tho
said made war
upon

ts'e'daqdr'. La'lar la'xLala sa moinXsEm

women past. Then it is they |nit of dried whale

said over lire the nu'ut.

Lfi'lafi dr>'x'oaLEla xa ho'Xhokuaxa g-a'xaO g'na'xtut xa wi'lkur\

Then it is they discovered tho ho'Xhok" came sat on top the cedar.

Then it is they went to the of
said place tln'

(T-a'xlar da d'tjoaiu'.

They it is the owls,

came said

said

G-a'xlac ba'noLEla qE'mEL'aur^

It laiiie it is downward )iecking

said

20Lri'lao xak'V x-i'ndzasdOs Ifui.

xa wi'lkof

the cedar.

La'lac laxa

Then it is to the
said

Then it is
said

it its nose past there.
Jammed

o'xLac.

butt of the

tree.

La'lai' dzE'lX'uide Q'o'mk-nstals id

Thou it is they ran (j'O'mk'URtAls and

aaid

jjxLiVla xa

sy jiiit it the
rllio tiro

a (i'f''iiEm

lii> mniiy

la'xtot xa

ttiiig on tlio
toi>

ri'xlae lax

t it in at
iiu Haiti

If'xoa xes

Cor its

tsT'dax.

J, ts'e'tlaq.

B women.

a Lo'wae.

tlio iiicnt.

'f'gaLf' (la

Nlioko tlio

Yfi'den

Tills my

iie'k- da

hii said the

NEind'k"

One

La'lad da

"hen it is the
saiil

Laiae

Then it is
said

'da'(i qtx

oniau that

cTi'sdo sa

it to the of
pluitii th«

o'fioanO.

owls.

^vi'lkuf^

I'etlar.

a o'xLar'.

butt of the
tveo.

[•ustAls qo

uHt&lH uml

THE KWAKIUTL INDIANS.

681

Wa'xalalaa qa s ku«''x'idex X'i'ndzasdes. Laa'm k-rt'x'uidc x-i'ii- 1

Wa'xalalaa that it striirk its iiosti pnHt. Thi'ii it liroko its nose

dzasdrs. (I'iVxlaf^ La'XLandes la'xa la'q'us. Laa'm i.a'la.

paat. They it is pushitif; it into into the lire. Then it wan

caniu said

dead.

[Tu page 408.]
THE GHOSTS.
G'o'kula laf' K'oa'La qawis sa'sEm la'xa ai'k-T- awT'nakuisa. Tie 'iEin

Living in it is K'oi'k'La and his children at the above. country. Tliat waa

a lioii.sc said

xono'X.sr' yix Q'o'masdaX xa no'Ia, lie'inisr' Ilaia'tiolaL infi'k-ilax Lt">

liis Hon that t^'o'masdaX the eldest, that Ilaia'qolai. next one niid

Nolak'as hO'imisLa A'miolak-as. La'laf' liayutAla qt"* Ts'i'hioaloLEla

Noiakas and that one A'uqolak'us. Then it Ih they were and Ts'i'li|oaloLEla

said rivalH

liO'lmis sa'sEmstl Se'paxis Lo Ya'q'EiitEinaye to G-r'xdEii. La'laf'

that his

i-liildren

Se'pnxis and Yu'q'EutEniaye

and (i'B'xdEn.

Then it is
said

Ts'i'hioaloLEla uek* qa s g-a'xc la'xoa baae'x awi'nakuisa. La'hu'

Ts'i'liioaliiLBla said to come to the lower world. Then it is

said

e'axEla xa i.a'qoak'Eii laa'm tT'x-i'LdEng-ilax tja s SE'lbEL'anr'St") 'lEwi.**

iiRiiit; the copper post that waH making a ladder to climb down ami his

sA'sEin. La'lae ne'k' (ja 8 lifiLa'qasr'wi ses liayo't. Lfi'lar* tfil'lalarlO

children. Then it is said to be played with by his rival. Then it is lie it is

said naid kmw said

K'oa'Lax wa'LdEinas Ts'i'ltioaloLEla. La'laO qa's'idr' K'oa'La. Lfi'lat"'

K'ori'l.a\ his word T8'i'li|oaloI..Ela. Then it is he walked K'oa'l^a. Tlun it is

said said

mo'i)'EnXuas cia'sa. La'lar do'X'oaLEla xa neg'il' (lori'xanakula

four days he Then it is he discovered the nioiintaiu growin};

walked. said

g'0'x''it la'xoa ba'iu'x awi'nakuis. La'naXua iatsVt't xaus ai'k'V*

from the lower world. (loind some- leaeliin^ our upper

times

awi'nakuis. La'hu' ne'iiak" qa a iie'iLr^ xOs sa'sEin. llr'ix-'ida am

world. Then it is went to tell his children. liinht a'vav

Then it is
said

went
home

lawis xoa'naL'c da qawis sa'sKm. G'a'.xlac la'xOs ax'a'sdf k-V''sIat'a

and his children. They came to the ]ilai'e not liowi ver

it is they prepared
said

place
I past)

qJi'Laxs g'u'xar' da iiEg'ii' ai'k'V»LEla f'it'f't da g-iTEm lawis ladzd'tl")

long

came the motintaiii

upward

again the as soon

it is It leached
saiil

xEiis Tiii'lax. Lar* K'oa'La uvk* xt's sa'sEm: " K"'«''sLKn lii'stiaint-LoL.

our sky. Then K'oa't,a said to his children: •Not I follow yon.

lla'gM laams leSuxLii'laLEx lV'i)ri'win''ii(")x. A'Ein LKsg-ilx iiiVXuaL

Qo you the name of voiir I'epa'wiLenox. Only yon come soiiietimes

tribe will Ite

axLala xEu k'V''k"'E8'ox," nri'x-laO xOs sa'sOm. (I'u'xlat"' Q'«"»'mas(laox

take my carvings," he said it i^ to bis children. Tlii'v it Is (^'o'masdanx

he said it 1^ to bis children,
said

Tlii'V it Is
ciiiiit* said

qii Hii'atiolaL qo NO'lak-as hii'imisf A'nqolak*as. (I'n'xlat- lax 20

and Ilii'aiiidal. and No'lakas also Anijolak as.

They it is
came said

Q'oaLK'mtsis. La'hm (|iT's'ida iVliiXwa la'xa la'xt-s ii'Liibala-

Ij'oal.B'mtsis. Then it is they looking for theru at the walkingin

Then it is
said

I hey
walked

looking for
H ri\ er

i'l.

682

REPORT OF NATIONAL MUSEUM, 1895.

] «''n}iy;ilaal Ifix K'wala. La'l;u> q'a'xa ^a8 lax awi'Lpa'yas K'wala.

Ilio wimxIh lit K'walii. TliiMi it Ih t\wy jxiHt at its l>i>iiit K'wulu.

Hiiiil 1(11111)1

(I'a'xlaO (^Vt'inasdox 'jo Hii'aqolaL af-'daa'cja. Lfi'Iar* lua'iiffa-

lli' it JH (j iiiiiaHiliix ami llii'a<|<ilal. roiiiiii); bni^k. TlicnitiH ki't'piiig

ciiiiii' saiil xaiil

i-axslalr'SEla'xs }f*a'xar' iir'nak". liii'lar* la'j^*aa la'xa otsfi'lis.

rliiHU to the lii'acli caiiiu home. Tlit'iiitix tho.v at t)i<t hay.

Haiti arrived

La'lar' la'axLa'lf'sa)]. La'lar' do'x'oaLEla xa koa'x'ila. Ija'lav la'jfaa

Tlicn it i.^i f^oiiiK to itM lirail. Tlioii it i« tli<\v tliH<'iivt«ri!<l llir Hiiioki'.
Haiti Haiti

Tlii'ii it in tlicy
Haiti arrivi'tl

/>liM|. La'lar' lat'i. la'xa gM»k". Ma'lok" latV' da tsT-'daci tsT'sa xa

lliori'. Tlifii it is tiii'.v at tlitt lioust'. Two Imw- fliti wtmu'U roaHtiiif; the

Haiti t'liti'iVil <(vi'r

g'a'wr'ci'aiiKin. La'laO ya'<|V'g'aaLf' (^Vt'inasdox 'lo IJii'a<[olaL. WuLa'

clania. TIii'D it in tlu-y Hpoke Q o'luamli'ix anti Ilii'at|olal.. 'I'liey

Haiti ankcil

xa tsV''da<i wOs gv'x'idr'. Nr'Xso lar- da ts'r'datias (J'o'iuasdaox.

tlio WDiiit'ii wln'rc thi'V taint! Tlit-y wfrti it in tlit! wt)im!ii liy l^'i'i'iiitisilni'ix.

tlii'y laiiitt
t'niiii.

Tlifv wfrti it in tlit!
tt>i(l liv Haiti

La'lat' iia'iiaxinayt' da ts'f'daq: "Ilc'daiiuX g'c'x-'idf da ai'k-V^

Then it is they ri>|ilioil Ihf, \vt)iiicii: " WtM'aiiit^ i^aiiie tiiiiii tlin above

Haiti

awi'iiakiiis. Km^'osmuX bEgua'iiEma." La'lat'' nO'La (^'O'lnasdax la'xa

«t>rltl. Xtiiit^ we have iiit'U." Tlifii it tfi said Q'lVinaHilai'ix to thti

Haiti

lOtsV-'dat]: " K-'Oos aiuxaanr>X ts'Eda'tia. Wix-'idasr^xs g-a/xarx g-a'xa-

wiiiin'ii: "Not \vt( liaviiiji womtm. How tlltl ytm iiiint' wlitii yon

axa?" Lil'laf' ya'ci'ag'aLr' Wi'yrtl("''iir'(ia; lif'iEiu if-'qEin sa iiEiiir>'kiU'

came 'J'lii'ii it is nlie H|)okt! troiibli'Htime that waH tlie namti of txio

tltiwiW Haiti woman; the

ts'Kda'tj. Wi'()].a8ogui'lak"n"' da iiEiuO'kur^ : "llauO'iiaXuaiu^X

woman. ' Making tirt'tl' tin tlie otlifronc; " lirin^rinj; tis ( 0

lii'xa iiExa't]. lle'imis gaxta.r>t g'a'xEuox la'xoa." "(Jo'lag-a tianoX

liillio gecHe. That brought nn here." "Come now tons

(jog-fi'daos."' "Mo'laxLiilat"' da ts'O'dati as wa'LdEma sa iiK'nn"''ma.

to bf our wivcH." (ilailwori^ it in tlie wonnm of wtirtl of lirolhers.

Haiti the tlit>

ISd'A'xlar iiii'iuMloxLt"' da iiE'nui'ma qawis jfaijauE'ni. G-a'xlae.

Thfy it in hiinic they the hrotlifrn. with wivfs. Tlicy it in

tanic Haiti tlii'ir t'anit* Haiti.

(Ja'x'aLEla lax Q'oiiLE'indzns. lle'ix-'ida am lawis bt'bEwr'X'idt' da

They famt' to to Qtial.K'nultsiR. At oncf it is naitl tlioy were willi the

fliiW

tsV-'datj. Lil'lat"' ma'yuL'idf' da ts'^'datj. La'la»""i»'''x"idt'8i-a'q'()a8(|Eni.

wtimi'ii. Tlicn it is tlii'y wi'ii- con- tlii> women. Tht'ii il is tiny nanictl l,a'(|'tiaHt|Kiii.
Haiti tineil Haiti liim

lla'labalaal (|'(ta'xV't da g-iuri'iiEnH"'. lifi'lar- aiiiLt'' da g'ing'iiia'iiEm lax

(jiiii'k It is Haiti jirtnv tlit^ iliiltl. 'I'lii'n it is |ilayi'il thf iliiltlrcn at

Haiti

wa'balisas Q'oaLE'iiidzis. La'hul hO't^dt"' La'ti'oastiEm lax ognii'tia'ya

river In t>or- (j'oal.E'mtlzis. Then it is he faint't-tl l.a't|'tiaHt)Em at that Hitle

nerof saitl

20 sa wa'. Ile'x-'ida Kin lawis la w'lv xa nKni(">'kur' g'ina'iiEinax

of rivfr. Atonee it in Haiti he toltl the otiier hoy

tlic went

C^'Oiiiasdaox. (i-a'xlao (^'o'masdaox do'x'iiida xt'-s xuiiO'Xde a'la ain

(^'o'maBilatix. llf fame It is (jt'i'maHthit'iX lie saw hin fliilil past really it is

Haiti

lawis LK'la. Ile'x-'ida aui lawis wuiiEnitVi'dEq xt-a xoiio'Xdt"'. Laa'in

Huld . dead. At ouco it is Haid he buried it hiu t^hild liast. Theu

iiliiiMiii

as K'wala.

E'wula.

lllll'llffSl-

ki'i^piiig

ii otsiVlis.

11 liny.

lar^ lii'jjfaa

I it is timy
Hiiiil arrivisl

tsT'sa xa

roiiHtiii); tlie
IL, WuLiV

■riii^v

askcil

)'nias(ljio\'.

I'lPIlKlHllnoX.

da ai'k'M

tliti iibovo

bsdilx In'xa

tdanx to till!

U'x g-a'xa-

i> wIh'II you
llKIllo'klU'

one

laXiiJiiioX
•••a <ianr»X

nv to us

iiE'inr-'ma.

brolliurB.

G-il'xlaC'.

Tlicy it in
I'liunt Haiti.

''X'idi' da

I'Willl tin-

ri'<)a8(|Kni.

i|'oaNi|Kiii.

i'liEiii lax

s:iiii'<|a'ya

that hiiIk

la'iiEmax

boy

"^ iVla am

really it is

Laa'in

Tbi;u

THE KWAKIUTL INDIANS.

683

itissaiil it Krow niuhl. Tlicn it is the

Haid

lawis 3iVmiT.'ida. La'lav da g-iua'nKin (I'lila'x-'ida <|a wi'x-'idi's 1

rbilil revlvi'il to iiiiabli' to <|o

anytliiii);

qaxs g'T'tsaf* la'xa xtsKin. K*'f'slada qii'L.i Sa'nuL g-iVxar' wiiLEla

boi'aiiao was iiisiilo in tlie liox. Not tlirii loii); dark lir caiiiK lio lieuril

xa yaf'q'Entair'. La'laO axo'dax yikwaya'ya sa tlHk*ri't.s'Eii. Ilr-'ix-'ida

tlio talking;. Tbon it is bi- took it tlif cox ci- of j;''''^''- Atoiicn

Tbon it is bi- took it tlif coxci-

Naiil olV

(if
tbi-

am lawis Lc'Ialasawf da laXdr LE'la. La'lar* <|ri's'iday«» Ifi'lat- la'xa

it ia said lie was caUril tbr onr wbo bail ib-ail 'I'boii it ii< tlicy walkril tbrii to t1ii<

I ti saiil witli biiii

Lf^'xk-'ala. liiVlaf' (i'at|'a'qEiiilasawi da g-iiiii'iiEnia sa yfi'dokwf' 5

licaf ill}; <'•' Tlicn it is lir uiis askoil to lir raiff'iil tlir rliild liy tlirro

biiaiils. said

be'bEgwaiiKnia xa Ir-liVlr'noxoaxoi,. Lri'laf' lar'L Ifi'xa kiir-'xalatsr",

mill

the

gliosts.

Tlieli it is tliry at the daiuin;; house,

Haid entered

k-T'slata la'g'oliL la'xa g-ok". II»''la«' f,n»ri'x-'idr' iiE(|r»'yalii,a sa

nut bow- they went to llie to tile liouse. There tliey sat the middle of

uver rear of the bouse tho

beiLk*'dda'iir'.rtnlLa sa g-ok". Wt-'g-a yri'LaLaxiir''X8olar' La'tfoastiKin.

rigbt side of bouse. Co tin! take eare he was toid lji'q'oas(|Eni.

the

Na'XuaaniLKs n'xrlanri'kala xrs dn'dESiiLOs LEwa c|'E'in(|"i;uidKm.

Everytliiiig you will keeji m yimi mind your what will be seen and thesouKs.

by you

K*V''s'EmLaxaa'\vis lia'nix-'ida xa lia'ing-ilayriLaloi,. 'la'xoyr- laf' da 10

Not then you eat the your food. He stood it Is tlie

said

bEgiia'nEiii da'la xa q'or''ts'ayfi. La'lar- ya'ti'f'g-aLr };-r''(iaina'ya sa

liiddin;: the

rattle.

'I'heii it is he Hpokn

said

thei'hief

of
the

b'sliVlciiox, Lc'qadr'sIIaiiia'maxayals: " (I'axts'a'x'ti wc'sax la'gulf'sa."

ghosts

his name

Ilania'maxavals:

'' Let him lonie this boy lo tin rear of

the boii.se."

"ijoa'la/'iir'k'lat't! da iiEiiiO'knr' la'xa yfi'dukuc br-'bEguaiiEiu. La'lac

"Don't,' said however the one at the three men. Then it is

said

iJori'i/alr-Lf' da t'E'insElaXdt'-. Tiil'lav u'dzatj'alr' da g-inri'iiEiii.

be (inisbed the daiirint;. Then il is iine.'isy the boy.

said

LsVlaf' Haina'inaxayals hriya'Lo la'xis g-okulot: "Tia"ini:ns liiLlo

Then it is Hatnu'niaxayals told to bis tribe: '■ I,pt us n"

said

.aau't i>Exoa tyiiiri'iiEinr'x la'xis jj-o'koa. Lfi'lar da ir-sliVIt'-iinx

take

that

this liov

111 his

lions

j;! Mists

Then it is thr
said

ax'r''i<la xa ]>'alK'iiis, i\n s LK\axL;ilaX<laoxurM|, Lri'lar o'jiuatifisawi da

took the moss that they put it on their heads. 'I'hen it is also it was done the

said

g'inri'iiEm axaxT.Ji'la xa p'alE'iiis. (I'a'xlaO ^'oa'^-aalsr da g'ina'iiEiii

hoy put on his the mess. Hi' it is sittiii;; mi the the boy

lieail eanie said ;;i'oiind

la'xoa iiO'satiEiis awi'iiak'uis. Laa'inXdalaLa -i«"''xs'alas(» sa jia'xala

to the our own world. IIo was already tolfl to take eaie liv shaman

the

yix llO'Liliilag-ilis qa axO'isf' qa knil'tsr- tja r-s gM")'kulot, la'lar'20

that

He'I.iliilajl'ilis to

take

the

for his

tribe,

then it is
said

ba'inatnaxc awi'Estiis k'oar'tsasas. La'lar- (^)'o'iiiasdaox lewis cjEiiE'in

t'ley eried
hanioiiia

all arouml to wanli witli. 'I'lieii il is (Joimisdaox and his wifn

said

ii:

ip^

' \

684

REPORT OP NATIONAL MUSEUM, 1895.

>:i

1 Iia'mfi'p. La« wuLfix'aLEla xa ha'mamaxa'. La'lar^ dzi'lx-r'wuls Ifixis

at<'. Tlifii bo heard the buuuiI haiuuiua. ThuiiitiH tlicy ran out of

Hiiiil hiH

jfok" qa 8 do'X'uidCq. He'Ein dox'oaLElatse xes xoiio'koaxs

hotiHo that they saw. Him they ilincoveriMl hiH his hoii

g'oasa'r lA'xaawi'nsikuis. Lfi'lar^ m'l'La xf'is qEuE'in. G'ft'xlaf' qEiiE'-

siltiiiKoii on tlio groiinil. Thpn it ix licHuid hin wife. Sho it iH hix

till' Ki-oiiiiil Hui<l to came Haiti

luiis dO'x'uidEci. LiVlae infiLt'Sg-oriLEla xea Xono'k". IIt*'x*'ida am laf"!

wile 8lic liiolteil. TliKnitix they recognized tlieir cliild. Atonco it ix aaitl

Hniil

Sifug'ilL La'ti'oasqEin xis omp: " Ila'g'a axM'idax k'ne'tsii qa s xo'sEla

shoiitcit i^i'q'oaHiiEin to father: "Gu take urine thatyuu Hpriukle

liix

laxs g'o'kulotaq'os. La'lae dzi'lx-'uidt' Q'o'masdaox. (l-ri'xlar'dfi'laxa

on
your

tribe.

Then it ia
Huid

he ran

Qo'maHdaAs.

He it iit took the
caino Haid

kuii'tsV". Wi'la am lae g-fi'xc g'o'kul<>tas. (r'a'xmarilaxoL iu''LEX8tEl8

clinnilier. All it U Haid came IiIh tribe. They had conio showing their

nioutliH

na' xur da If'sliVleiiox. G'i'l'Em lawis bai'aqe da wao'kuG br'bEguaiiEm

all the gho.sts. Ah hoou it is jiaHHed the HOiiie men

Maid

lax sE'iiis sa iri'lalfmox, lav hama'ma.vf' da hVlalenox. He'x*'ida am

at the of ghoHts, then they cHed the ghostH. At once it in

the of
mouth the

they cried
hainama

10 lawisLe'Lalf da bO'bEguanEinXdf' xa hai'aqa xa sE'msa sa Ic'lalcnox.

H lid dea<l the men pant the panned the mouth of the ghimtH.

La'lafj la (I'ug'a'Lfj La'q'oasciEm, xd's'idas kuii'tsH la'Xua

Then it in Hhouted L&'q'oa.s([Bm, aprinkle urine on the

Haid

■ be'bEguanKmt'X. La'latl hr''guix*'idr'. IItl'x*'ida am lawis S'uo'-

men Then it Ih he did so. At once it in said they

Haid

S'ulax''idC' da LE'lXde. G-a'xlaO, laf'L lax g-o'koa sC'S omp. Cx'a'x'ara

recovered the dead past. He it is entered at the houne of father. He it

came said bin came

lac da la'lOiiox he'k*'ala la'xa g-o'kuas o'mpas. La'lar yil'la«iAlao

i.s Haid the ghost sounding to the houHe his Then it is he sang his

of father. Haid necret song

15 (lii jj-iiiii'iiKmas q'e'nq'Emdamas s i hlla'hlnox. La'laf' dE'iixOg-aP g-o'ku-

the boy his song of ghosts. Then it is they sang his

the Haid with him

lotas. llai'Eiu lawis (ffi'lag-iLax q'E'mdEmas lf'liVlr'n»*)x. Wr''g'a

tribe. That is it is they learned their song the ghosts. Goon!

said

hO'Lclax (j'E'mtEma sa g-ina'uEm. Laa'm Te'qadEs Xr'uLEqstals

listen to

the song

of
the

boy.

Then was

his name

Xc'nl,KI|8tftl8

la'xis lEJO'Lalalenayf'. lO'eo's k'Vs g-ax la'xa na'Xua ts'e'qeiiaya

at tlie (ihcist dai!i"e. Nothing not came to the all dances

lawa k''r''k''as'o. G*aam q'a'mdEms Nf''uLEX8tiTls xa g-ina'iiEm:

and carvings. This is bis scmg Ni'ni,Exst''ils the boy:

1. Yaxaiujujiai, yaxamamai, yaxamamai ya.

Vaxamainui, yaxamamai, yaxamamai ya.

Wr-'g-axos wi'lfT'iistalisa laxOs t'-k-'atsY'lisax iia'la yuL

Goon! you you go up to the upper country day your

lelowaLaiiaXdc.

chief of ghosts past.

•ewiils Islxis

'an out (>r

xomVkoaxa

lliH HIIII

'xlav <iEllE'-

i« it Ih liiH

lie Hiiid

c'ida am laf-i

once it JH saiil

[a 8 xo'sEla

liatyou Hpriiikle

dat'' (lu'la xa

it ix took the
i Haid

lU'-'LEXStEls

sliowiiii; tliuir
iiioiitim

^'bEfjuaiiEui

IlllMI

r^'x-'ida am

At once it iH

b lr''lalf'nox.

Iio Kliosts.

i Ifi'Xua

ou tho
salil thoy

CT'il'x'am

III' it

caiiio

yii'la«(alari

hi' Han;; his
secret mmn

ki^'ilf' g'o'kll-

in); hiH

lini

Wf''g*a

Go on !

'uLEqstAls

■'ULKqatAlB

s'e'qOiiaya

ilanrea

lil'iiEm :

l,„y:

IL
iir

THE KWAKIUTL INDIANS.

2. Yaxaiiiaiiiai, yaxatnainai, yiixauiainui ya.

Yaxninamiii, yaxaniainni, viixiiinnniai .mi.

Ya (|a wola8(|Einlr'8Lr'i8 yaitif'sawiLos yfii. Ir-loai-aiiaXdc.

Vn, to heap ii|i in f;roiin(l ]iro|iei'ty .voii ,\ou iliii't'iit'):hoHtH ]ia'<l.

3. Yaxamaniiii, yaxainaiiiai, yaxainatnai ya.

Yaxanianini, yaxaniamai, .vaxainamai ya.

Ya «|a walastioa'palf'stst's t'r''(|oaLalaLos gulta*yak''asLo.s

Ya to great your lire great yon atonea in your tiru tlni gtKxl your

lOioaLanaXdO.

chief of theglioHtH |>a8t.

[To page 416.]
LF/LAXA.— LA'LASIQOALA lUALECT.

G85

BEgua'nEin {fti'kula lax K-Vk-c'LEin. La'laf' Lo'koala Ava'x-a.

A man livotl in a at K-'ek'el.Kni. Tlien it ih liii<linu u nii)iit he ti'i(>il.

iioiiHe Hani natural hi'l|H'r

Si'sifiL hu' wa'x'i Lo'koa'yas. Lfi'laO o'tsaxa, laa'm jVeiu Li:ix*'ida.

Si'HJul. it iH try liia uiagii; Then it ia lie faih'il, tlien only he ilieil.

aaiil helper. aaiil

La'laf' aik-V'staxoL. La'ljiO g'o'kulodr's wu'li.silax-'it (laO i|ii'Laxs

Then it ia he went up. Then it Ih his trihe niaile a false j;rave (or inileiil

Niiiil Haiti for him

iif''k*aax A'laEiu LK''la. A'maalaxoL qaL LO'koala la'xis (ior''x''i(laasaxs

tliey saiil really lie was ileail. Only he found a at hia what he hail thine

hail iiia)j;ii'al
hel)ier

hw ai'k-'f'sta. E'lguxsik-Ela laf* da g'O'tsE'wasbOLli.s. LV-'sElaxsr-g-a- 10

it ia he went up. Illooil on ita Hitle it is the eoltin iiretemleil. Siin on its

saiil Haiti

lis lat"' gM'tsEwasbttLiis. ^I("»'i)'EiiXua.s a'mlat"' la'C' ku'n'og'aL hVxa *

^il1e it ia eoflln pretcndi'tl. Four daya it in aaiil he Imd it lii';;nii to at the

Haiti ' gone thiintler

ai'k-V'. Ilai'inaala'xOi. LO'laxaLf" da ku'iiog-aL. (r-iVxlar' g-a'xaxrilis

ahove. lie liad gone Lt-'laxa to he the thundering. lie eanie it is eoniiiig down

saiil to thobeat'h

xa ijafi'la (ja a'xalis laexs g'fi'xar'. Laa'in t8'r''k'()a la'xo ku'nXoa.

the niorning that early he w'ent eoniing Then a hint there tliiinder hird.

down.

Laa'iii lat"' (['o'xwuLta'ot xOsku'iixuniL LO'laxa. Laa'in (I'a'L'aLELEx.s

hetookitoir his thunder hirtl T.r'laxa. Then he was n rognized

Then it is
Haiti

mask

liii't' Lo'laxc yi8l8 g-o'kulot. La/lar' a'luL'idt' Le'laxt'- 8t"'S Lo'LKkiuu'. 15

he I.>e'!Axa hy lii.s trihe. Then it is he ]ilayetl Li'hixa his niagiial treas-

Haiil ' lire.

IIf''iEiii'El LO'kuisr' da ku'uXuiiiL, waxstiKujhu"' LEwa iia'xiiak-atjKiuL.

His it ia Haid niagieni the thunder bird both Hides faee and tiawn mask,

treasure mask

HO'Em la'wist"! da iiia'nia<i'a; liO'linist"' da wa'lasO yO'tjoat"' inatia'yu,

llis it is Haiti the thrower; his was the great wooil worm Implement for

throwing,

t.s'f''kuXLil. Hr''iEin lawise da sf^'ilis. Lfi'laf' da wnifii's, (I'a'iiiXpa-

birdiuliead. His it is aaid the snake in Then it is the frog, larryin^' spear

Ijelly ga\d

lEiiknla iiia'iiiati'a. He'Em lawisC' da ha'mats'a. HO'Eiii lawist"' da

lioint the thrower. His itissaiil the eannihal. ills it is said the

pa'xalalfiL. lIc'Em lawisf' da t'O'iitjoa. llai'Ein e1 LoMiuO's L<''laxa.20

shaiuuu dance. His itissaitl the t'u'utioa. That was it is his magiral lA'laxa.

saiil treasure

680

KEPORT OF NATIONAL MUSEUM, l«9r..

1 Ilai'Km lii'lasKliiH Lr'laxt' da kii'iiXuini.. NK'iiix-'ulai.aain la'IasEla

llin ^.'iiiiiK IVoiii iiiio Li<'Uxa tli« tliiiiulcrblril Ouu only uiiKnig all coiiiK I'ruiii

liiiiiMii to tli« luusk. one Miiiisii

otlHT I to the other

la'xa iio'iiLKin 'iKwa tsV-'tsar-ipv.

to the iio'iiLBiu itml tH'n'tHUiiqu.

[To page 447. 1
HONO OF THE RAVEN MASK.

1. Wa! k'ik'a'l«'<|ala;filakMSL(' ts'a»'«|('W(''xMl«'s liaxbakufilamiXsI'-

\Va! Kvrrylxpdy i-t I'rijililrmil li.v hm winter iiiaHk UaxliakiiiilaniiXHi'-

waf'.

will'.

5 U. Wa! k*ik"a'l('(ialag'ilak'asL(' lia'aisiwOx-dcs (i)oa'<|()axiialanuX8i'-

Wal Kverylioily is t'riijhteiii'd liy liin I'uiinilial iiiuiilv (2*"^'<toaxuuluuuXBi'.

wat'.

wnf'.

3. WEi\vi<;l(|V'(jalaj'Mlak-asLr' (lalo'kwf'XMlcs.

CjiiiHiii;; real ]ial|)itatii>iiH liin liiiokcil liiali.

4. WE'lwEhjVMiiilag ilak'iisLt' liaii'xlioknr'wcx-des.

Caiigiiii; rral iialpitatiun IiIh liaii'xlmk mask.

Tl'NE, ItKfOKDKl) IIY ,1. ( . Hl.l.MUKK.

-#_#— fL#

t:=i^

Beating. ^ J\ J'l ^ ,^^ /^ /{ etc.

qiracr:

#^ — I (—

ti?--=t

:*=?-

lf^=w=T

i^nzr:

-*- 1 I } I *—

-0 — 0-

EEEz£

/TV

fci

fegEfea

s s s

•? J •? ^ f J

f I

^
*i 0 *i

J-

etc.

irjf ^ »--

ztn^-zi-

=^=i=^|:i^E|=f^^i::

±=t:

^ * fL^

— V-

-*-#-

-f^-

3t:

I'll

-ffl-

=i:^:

-* ^*-#

:^f=l=H

:f--^

ilzru

H 1 t

:l 1-:

inm—f-

-!— t— t

'That is, from the uO'ulkiu dauciuK bouse to tliut of tUu ts'G'tsue^a.

II lii'IasElti

tSuiiiK fruiii

one liiiiiHit

to till) other

nlaiuiXsi'-

lakiuiliiniiXHr-

aliuiiiXHl'-

>axuikluiiiiXHi'.

-* — f^

feE^fe

»hM-»-

Ha.

THE KVVAKIUTL INDIANS.
Fine.

^^m^^^^^^m

6S7
3

/,/l ?ll,/,/

-# — •-

I.i2-r:=t=:c

•-r-# a-'-T-^

^B.

1=^,

its

-jrzfnr

i?=:

fe^3

l=£

^ig:

IMl^EfP^^I

3-.r^^-r:^-u^— »— ^

?—

(To page 448.]
SONO OF THK MASK <)F HAXIJAKUALANI^XST'WAR.

Ha'msiwrilii liainsiwrila{X"ili.sk*asV»wai lax liaxbakurilanuXsi'war

(Jarryinu the nirrviii;; tlio iiii'inutHik iniiKk in friiiii r>ii\li!ikualaiiiiXMr\viii

liii'iiiatHa iiiiiHk tlio worUI really

k-as'owai lax owistalitsis nfi'la.

real ^oixl to all aroiiiiil your world,

lUNK, UK<'(>|{I>KI> HY ,1. C. KI[,I-M()KK.

iM^Sl^

(?)
o

X.-=Xr-

«-*-«lA/,;i AA.^I'^^-

^zz:^

iS^^anzpr

-0—0—* — 0-

::p=f:

iwz-n

'-Wzrw:

i^r:

-.:X-

^-■

■^-

-* — • — *-

^=ifi:^

,1, 1

■i^..

6S8

KKrOKT OF NATIONAL MIJSKIIM, 1895.

1— *-r

^^feliLI^S^

:;ir4-U-

I^^^^g^^^giiil^i^

^!li:i$:;

jrzir w

a rT~r-

^:=|:r:t:

1 •—F-

■^

- — rHr — r

^--1 T-T— r

r-w=r-

:t-|^=:t:

I* I

fi"

Jfzt-r-

3^^

X--

-^■■

?^:^

-•-#-

:i^

T^:M=zf

1?^

4:3£

^->-«

ss:

-• — I-

13"

— I—

:«r;

1=?:

:?r

"ST

+--
-t—

Tliird sonietiines doubtful.

[To page 457.]
HA'MATS'A SONG.

1 1. la liiXdEu liiistai'sElii in liaintsf'staisKla ifis BaxbakufilanuX-

Iii 1 liuvv biHJU nil ai'oiiiul tliu in entiii); aroiiud the witU iiaxbakuulauuX-
wurld world

Bi'war'.

Sl'WHf'.

2. la iioguaE'iu wIsukoaliLf-laXLa wisuwIstfiliLilaXLas Baxbakufi-

la I give uu tiiuu to uauupu givu no tiiiio togoarouud liuxbakuu-

the house with

lanuXsi'waG.

laiiiiXHrwait.

5 3. la laXdEii lia'mxhanixnyagMLs BaxbakufilauuXsT'wae, lax iiaqau-

la I liavo Ih'oii wIiito yoii cry liiip '""■ "le BaxliakiialaiiuXsi'Wiii', at tliuinid-

LewOis lo'wa; ia laXdEu lia'iuxhamxriyagMLs BaxbakunlanuXsT'wae

dlonfthe world; ia I liavo Ihh'ii wlicri) joii I'rv hAj» for iut< liaxbakuulaiiuXsi'wau

lax (|jVlqatawf'is liVwa.

at the ]i08t of world world.

r- 1 — T"-

:-ir-

-x--

■^r

:'^:

v.-*-r'

5K^:?=:pq

-« — I-

:4:

alanuX-

irtUiuuX-

THE KWAKIUTL INDIANS. 689

[To page 458]
HA MATS' A SONC;.

1. Ilanihamri'iiiiii. llf''ilix'8«"i lia'iiiat»'Elri'(|Uin t|ai lia'niats'Elaquia 1

IliiniliuiiitVmai. Tukc it tlio lirtp hoiiiiiI IiIm Iii4|i soiinil

qai 'lao'wisk-asov.as qai gua'paalisk-astsf's lo'uaiak'asauXs i.o'kua-

lilH Htmiiliii); really uo*'! '''» imrtliern part real Ills of tho wiirltl real theHuii«r-

lak'as'owr'.

natural rcnl k<><"1-

2. 1 rainliaina'mai. Ilf-'ilix'sr ba'xbaknla(|un) i|ai ba'xbaknlaqu'mx-tc

llaiiiliaiiiA'iiial. Tako It the lliixliakualatniN liix lla\,liakiialaiiii\Hrwa*<

Hl'wai' Hiiiinil Hdiiiiil

qai 'lao'wisk-a.sowas qai {^ua'paalisk'astsr'S lo'uaiak-asauXs Lokita- 5

IiIh MtaiidiiiK rpall.v goutl IiIm Dortliuru part ri-al Iiih of tliu world real tlio Hiipvr-

lak'as'owf'.

natural real t;u<Hl,

3. Hanibama'inai. ITO'llix'sf' hau'xhok'nalar'iif' k-as'owf'sciai hau'x-

llaiiiliama'iiiai. Take it tliu linu'xtiok miiinil ri'al khihI IiIh liaiixliok

bok'ualaf'iif' (lai qao'wisk-as'owas qai {jua'paalisk-astsf's lo'naiak-as-

BiMinil liiH HtandinK really gocMl IiIh niirtlieru part real IiIh of tlio world

auX 8 Lo'kualsik-as'owf'.

real tint Biip<<riintiiral real ^ood.

4. Hamhamri'inai. Ilf-'ilix-sf' (la'lnqoalar'nr'k-as'owrs qai «|a'loqoa- 10

llaiiiliaiiia'iiiai. Takr it tin- ravens cry rfal j:<'<«l lii" raven'8 iry

laf'iu'k'as'owOs (|ai qa'owisk'as'owas qai gufi'iiaalisk-astsf'S lo'naiak'as-

r«'alt;iii>d liist Htaiidiiig really (;ood IiIh northern part real lii» of tlie world

auXs Lo'kuahik-as'owr'.

rciil thc.Hiiperiiaturai real bimmI.

TUNK, REC<>IU>K1> ItY II. K. KKKIIIIIKI..

3jr

—4- "^'Ft^ -' — -"^"l

llii lia Iia

mai

ha ba

luai

ba mai ba

Beatin««^^jSjN|^jS^^jY|etc.

Fine.

-==1

ba luai

:~ZT-

^^==^^^1
^-*=*^#=^"

ha luui ||Hu-lix*-su ba - inatii' - e - h'l (jum

ixbakua-

axbakuji-

iiaqau-

tliu mid-

XsT'wae

ui'wao

q=z=T-

atl:

— 1-

-T

ri-

:^:ziz

qai ba - mats' - Ela - qum qai La - 0 - wis - k'as

■:^z

gua ■ pa - lis - k'as 10
NAT MUS 95 44

-•rr* — « -J. -4r-

Lo • kua - la • k'as

qni
i/.V. alFine.

690

BEPOKT OF NATIONAL MUSEUM, IHUr..

[To page 459-1
HA'MATH'A HON(J.
1 1. IIa'mHainr>LtiyaXdrmx:i n<V}riui ha la iio'^iia; lia'iiiHamfi.ayiiXdosxa

KwmI ia ulwiivM linliiK put iutti 1 liu! <l(i I; loml ih uIhjivh lirinu put iiilo

my iiMiiitli luy iiiuiitli

nri'gua Lo'kualag-iLa.

I tlierxltirr I mil

Hiipcriialiirul.

2. Q'li'la inEiisayaXdoHxa ikV^tiu^, ha la no'tj^ua; q'li'la iiiKiisayaX-

Ltfu I HUi alwiiyx iiwul- I ha! ilti I; lifu 1 iiiii iilwiiyit

luwiiiK Hwulluw-

(lo8xa no'ffua q'ot''«i'ulaXUri ha'msayaXdr'.

IliK I livcH piiHt riioil pilHt.

5 li. Yri'qamf'LayaXWnsxa iio'fjua; lia la iio'},'ua ya'qamcLayaXdOsxa

rrii|)ertv iH iilwiiyH lioiiiK I liitl ilii I; property in ii1wii.\h lieiii);

jiiit Inliimy iiioiitli put luUi my iiioiith

iio'gua yili«iawf''Xdf' lia'nisayaXdf'.

I pruptTty piiBt fiHiil piist.

[To page 459.]
HA'MATS'A SONG.
1. llsVuiasa'yala}ir'»'LdE iio'jjua lax o'wistala lak-asdE iiO'fjfua.

Uoiii({ to gvt IihkI I'lir mil I at aroiinil llie wuiilrcully I.

HiVmasaViila lii^ o'wastalisk-a'tBf'S Iowa.

UoiuK to get I'ooil at aroiintl tlir really your uorlil.

aroiinil the
worlil

worlil

2. Ba'bakoayalag-f'LdE iiO'giia lax o'wistala lak-asdK no'fjua. Ba'ba-

(ioiug tu get iiieu fur mu I at urnuuil the weut really 1. (ioliig tu

uriiuuil the weut really
world

lOkoayala lax o^vastalisk-ri'tsOs Iowa.

get men at aroiinil the ruuUy your worlil.
world

3. Xa'xaqoayalag'OLdE no'gua lax d'wistilla lak'asdE no'gua.

Going to get skulls for mo I at aroiiml the went rually I.

XiVxoqoayala lax o'wastalisk'a'tst'H Iowa.

aroiinil the
world

Going to get Hkiills at

aroiiml the really your worlil.
world

4. La'loLayalag'i'LdE no'gua lax o'wistala lak-asdE iio'gua. La'lo-

Goiugtogef I uiirpNO for 1 at around the went really 1. (ioiugto

around the went really
world

Layala lax o'\ istalisk-a'tsf'S lo'wa.

get a
corpse

111 the really your world,
rid

[To page 459.]
IIA'MATS'A SONG.
15 1. Q'a'laSo ..ag'ilis a liais g*a'nKmLoL; (I'a'laSoalag-ilis a hais

Will be kuowu later on yon ; will bu known

everywhere everywhere

g'a'iiEmLOL o'wauxelis iia'la. He'iL'filistsf'kMS. Na'qf'stalistsr'k'as

later on you edge of world world. Kiglit one in great real. Safely returned great real

oup'eqas Yalag'ilisk'asa.

chief of Yalug'ilis real.

world

TUE KWAKIUTL INDIANS.

()!>1

tli put into
li

ciisilyaX-

itiii iilwiiyit

HWIllluW-

>'aX<lo8.\a

iiy iiiuutb

iio'gtta.
I.

III. Ba'bii-

(joiiiK to

jE no'gua.

la.

La'lo-

(iuiuKtu

Is a liais
ilistsOk-as

I great real

2. QVi'laiiualag-iliM a bais g'lVuKniLoL; <|'a'lu;;1oa1agirm a liais 1

Will Ih' kiiiiwii later uu you ; will lie known

cviTywlKTi' rviTV wlii-rti

jj'a'iiKmLui, (/wanxrllH na'la. iia'ix'dr'qoiis f^'i'lq'Ksamat.sokwas

litter on yiiii <mI){« of world worlil. 'I'lii-y wt<nt aril niudv you vat llrsl

ninili' you

ba'kwuHtra buik'a'HaH HaxbakualaniiXHi'waT'.

ilritiil huniiin IIchIi rval llnxhakinllanuXiti'wur.

.'{. llaip'tMialr'tHEmXtEiiai lax ha'nisp't'qas na'<|auL«'>valit8 iiaMa.

livaiK led rJKlit to tilt- polu to lilx caunlbul polo in tlu' rrar of llui wuild.

liouHo <it' thi- wiirld

4. Uai|)V'(|aIr>t8EinXtKiiai lax ha'insp'Oqas q'a'iufaqa'walr'its na'la. 5

llciiii: li'd ri|{lil to the polu to liin cannlliiil polo llie milky way of llii< world.

wiirld

5. llai|>V'(|al<>t8KiiiXtKuai lax ba'mspV'tias lu''iLk''ot«'wal('it8 na'la.

liviiii; li'd ri(;bt to tliu polu to hi* cunnibal polu tliu riuhtliand miiIv of world.

tlui world

TUNE, ItK.COKUKIl ItY K. BOA-S.

J = ft6

-N A A A ^^ A A

liapid beatiug. /^''//

3i33

Vfi

wzzt:

'^i^^M

/////

yu - Lu bu

^==t-

^E^^l=-

*=e

yo he - ya au —

^Hr

T-=t-

't=iE^=

-4 —

[To page 459.]
SECRET SONG OF HA'MATS'A.— AWIK'ENOX DIALECT.
Ya, wune'nasu'XsIya qa es ha'msayak'asdO. We'cfas no'gua

Ya. go you for his food real pant. Nothing I

qoe'q'ulaciEmlC'Lk'asde ha'msayasOLas BaxbakualamiXshvar'k*asde.

living faco real past food that will bu Bax.bakualauuXarwav real past.

obtiaiued from

[;1

692 RKPORT OF NATIONAL MUSEUM, 1895.

[To page 459.]
HA'MATS'A SONG.

I lIaiLiii<ioe'x'se a haiLaiqoe'x'sr* awfi'la BaxbakujflaHuXsVwatl

Tlmt in tlio \v«y ! 'I'liat is the way! ri«al ItaxbakualanuXsi'wau

Aswil'La, aswsi'Lai? awil'la BaxbakurilanuXsi'wsiC'.

Istlmtyou, ia that you J real liaxbakiialanuXsI'wau.

[To page 460.]
FEAST SONG OF HA'MATS'A.
1. (T'ri'xg'a8tEiHior'yr>'LElak*ris'aiuri'inEnLr'yak-ri8'a.t8'ri'<"qr'lask'as'o8

I I'limo near the place really to till my Htomach really your rval lioiiHe of the

^>'intt'r ceremonial

injT'iiiEnLf'yask-as'o.

rilling Htomnch real.

5 2. K"e'LElag'ilak*as k'f''k*{ili(|alag'ilak'as«l haai'LElask-as L'r^'s'ala-

Mnkin;; gcareil reiilly makiiif; reluctant to go really toK"rijjlit in really (lie heat

k'as'a . i'lopalak-as'a tsTiOqr'lask'as'o tfi'yaLtsOask'as'o waha liai, waiya

n'iil the whirling real ol'yourTcal rioiiHc of where nil warm real waha hai, waya
llames the winter ceremonial their handn

Mai.

wai.

[To page 460.]

FEAST SONG OF HA'MATS'A.

1. G'iVxg-astEn qo0y<>'LElak'a8a iiiri'iiiEnLf'yak'asa lax ts'a'eqatsr^-

1 came near 1l<e place really to till my atomach really at your real house

yasijos nuVmEiiLeya bai dai.

of the win- tilling Htoinach hai dai.
U^T ceremonial

10 2. Wfix'amLEnoX yilXsauAlag'iliLai hoxsauAlag-illL lax niE'iiLiiiEn-

Nevcr mind if we are hurt (by the tire) if we vomit at the kinds of ^oud

LriliLt8f'8 t8'ri/fMiat8iiriqr)8a ma'mEiiLf'ya bai dai.

in your house bouse of tlie winter tilling stomach hai dai.
ceremonial

[To page 460.]
HA'MATS'A SONG.— LA'LASK^O ALA DIALECT.

1. Ha'okbok'oiVlaf' stamx'ti owrvsta'Xtis lo'wa.

Ilii'xhok's voice is all around the world.

worhl

2. Hil'uxaunakulasLas t8'f''tsat"Miaiixf'li8k*a8tsf's lo'wa.

AsHenilile at your plraces edge of t.><'ctH'ac'<ia real your world.

3. (^Oil'tioaxO'lar' stainx-ti owf-'staXtis Iowa.

The raven's voice Ih all around the world.

world

15 4. K'i'iiKiona'kulasLas bc'bf'kunxOlis lo'wa.

ANseuible ntyour i)Iaces lower edge ot world world.

''* nn'niatsElaqolai stanix-ti ow«''8tri'Xti8 lo'wa.

Ita'mats'a's voice in all around the world.

world

I I

"^""T^vpHMM

'W\

THE KWAKIUTL INDIANS.

693

iXsP'wae

el wau

ask-as'os

loiise of tlio
iremonial

L'c's'ala-

t lio hi'at

lai, waiya

hai, waya

t'll/ecjatsc-

)iir real house

'iiLinEii-

kindsoi'^'ood

[To page 460.]
HA'MATS'A SONG.— LA'LASIQOALA DIALECT.

1. LaistaisElag'ilisk'aso hao Lo'koala liaiuai am. Ila'insaialag'ilis- 1

Hi) (roes around thn world
truly

llilO

liauiiil Hill.

Ill' lookH lor food
ai'iiuud tliu world

tlin Hupcr-
iiaturaloue

k*aso liiio LO'koaln, liai, lax waxsK'nxf'lisk'atsis In'wa.

truly liao tlui «ui)cr- hai, at both Hides «l' the world world,

natural on«

2. Q'a(|'ar'i(i'atsiVlagMlisk'aso liao i.o'koala hainai am. NiViiaXtfoa-

ili< always wants to cat luuch truly hao tlm Kuper- haniai am. Tryiu); to cat alonn

natural one

tsri'laf^'ilisk-aso liar* Lo'koala, hai, lax wiEiiui'asnyasoXdf'S hvn <|or'so-

tnily liao the super- hai, at the food which he did nut his at the I'ar

natural one obtain

tEiixf'lit.s lo'wa.

edfie of world,
the world

3. WaxHEmjj'asElag'ilisk'asO liao Lo'koala liami\i am, liai, lax nfi'naX-

Ile eats from both aides ^"uly Imo the super- haniai am, hai, at trying to

natural one

q'atsayasos <|oe'8otEnxr*lisl«Vwa, lax wI'Em(|'asa8oXdr-8 lif'iLk-'otK'ii.xc-

eat alouo at the far ed>;e of world, at

at the far ed>;e of
the world

lisk-atscs lo'wa.

of the world world.

[To page 460.]

Kt'NQALALALA SONCJ.

1 . La lul'gua OwiTmaxalisayuLe ta'niak'as'd awamai.

I jiress down your madness cannibal real ;;iiod.

2. La iio'gua yoLaxalisayoLai ta'uisk*as'o awamai.

1 press down your cannibal real n<'od.

whistles

3. La iio'gua suwamaxalisaydLai ta'nislcas'o awamai.

I ]iT'ess down your hunt;cr cannibal real good.

4. Ha'lai(|ais hit raasa'yalaqEniLosai ta'iiisk-as'o awamai.

Indeed you your lace looking for food ' .nnibal real good.

5. Ha'lai(iais xax(">qoayri'laqEmLosai ta'nisk'as'o awamai.

Indeed you your face looKing for skulls cannibal real good.

(I. llri'lai(|ais ya'(|aniEiisnyaqEmLo8ai tri'iiisk-as'o awamai.

Indeed you your face devouring property cannibal real good.

the food which he did at the right-hand side
nut obtain

[To page 461.]
K-t'NQALALAI A SONG.

1. QoiTLElaamXtlt' qa'kMiLtaVi'Iisr- tiairuia'mXnlayd.s ts'iT("'(|onjikulair)

Ucgin

crowded in
the house

feathers all over you

moving to one
place

sa yis'owai'stas iia'h' yt'yo.

of all around the world yeye.
wor.ii

U. Qoa'LElaamXdc wr'tLaxalasr^ mamEnla'ynLds mE'iiniEiiLElayita

Begin

yis'owai'stas mi'lo yoye,

all around the world yeye.
world

weak from her tempting food for oyersatiated through

one who is satiated yuu

fi94

REPORT OF NATIONAL MUSEUM, 1895.

all ninniui; into
thu hoiisb

\\i

3. Qoa'LElaamXdc aik-'cxsillf'se yfikiiisilwayos hd'xonakulafMla

lli'Ki" tliroiieh the roof burnt stunet) yuu

20yi8'r»wai'8tas na'le yrye.

ull aioiiiiil till) world yeji'.
world

[To page 461.]
K-t'NQALALALA SONG.
1 1. Ila ha'pxfiyagMLk'a^sdKn lia'matElaqoag'lLdf'is BaxbaknfilanuX-

]|i< cries Imp tor 1110 ho criva Die hri'inatHa sound iiaxbakuiilauuX-

foriiHt

sI'waT'k'asilf' qa, haux Lo'koalak'As.

Bi'wur rfal past lor tliis suiter- real.

natural one

2. La'mX(lr'wr''sKn inE'iis'alisayaso inax'alisa'yasO s qVi'q'r'laqnlaXde

T luivu been hIiowu tlirown into nie of many miunds of

whistlos

nau'alak'oalag-ilitsEins owulqalag'ilis '^lo BaxbakuftlanuXsI'waf'k'asde

Honnd oi' nia>;ie of tbo companion and BaxbakualanuXgi'wati real past

5 (ja liaii'x i.o'koalak-as.

for this MiiiHTuatural real.
one

'^. AiuXdowO'sEn in'laalag'ilisa liaiq'EnXolag-ilis lax dgoaq'a'lag'ilisa

Only I KO'tift reaching in front of him at ditfercnt .sound.

nE'in8(iKnigM'lag'irisa nd'uLEing'ilisa iiaiialak'oalag'ilitsEmK dwiilqii'-

only HOund making foolish sound of magic of the com-

lag'ilis id Baxbakualaim\si'war'k*asdf' qa haux Ld'koalak'as.

pauiou .ind BaxbakualanuXsi'wae real for this supernatural real

past one

[To page 461.]
Kl'NQALALALA SONG.

1. Ts'a'tsar'qalaqolr'istauiLf'is naualaX'unek-asLds, ts'etsaeqalag'i-

Winter dance soiukI everywhere niagie your body real your body t.s all

10 t'aya hayOma lua mai.

winter hayOma ma nuii.
dance

2. Hamats'Elaciolr'staniLr'is uaualaX'uiu'k'asLds, ha'naatsElaqfit'aya

Ila'nuita'a sound everywhere magic your body real, yonr body cries hap

hayOma ma iiiai.

liayenia ma mai.

3. Tri'yugulisllak-asa laiLads aix-fi'laLElalisk-aa lax mE'lsElag-ili-

You go near really yon go right up to him really to turning neck

tsEink-asLa Lfi'laliawulatiulayuLds (iot''(ioaxulag*Ttaya lialie.

(raven) real raven's war ery you raven's cry on body hahe.

15 4. Til'yugoalisElak'asa laiLads aix-a'laLElfdisk'asLa (ia'nikulag*ili-

You go near really you go right up to liim really shutting '.icak

tsEink-as hanxhokufi'Iag'ita'ya lialir\

real liunxhoU" sound on body babe.

T). Ta'yugoalisElak'asa laiLads aix-alaLElalisk-asLa waxsEiKiolag'lLa

You go near really you go right uj) to him really carrying (a skull) iu

each hand

(l'a'(|'{iLElagMLaldL nakulag-lLa liar.

carrying (a corpse) on the moved for you hahe.
anna fur you

THE KWAKIUTL INDIANS.

695

lillag'i-

■ Is all

iig'lLa

[To page 461.]
K-1'NQALALALALA SONG.

1. TsTi'tsr-qalaiioalagMLdoX Lo'koalak-as'owama. 1

AViiit*r song lor nio the super- real ki'OiI.

('<>rt>iiiuiiiiil natural one

2. nri'mats'Ela(iulag'iL(lr)X Lo'koalak-as'o'waina.

lla'niatH'a song for nio I Iks HUju'r- real gootl.

natural one

•i. liii'bakulaqoalag'iLdoX Lo'koal.ak-as'Owama.

IJaxliakuul.inuXsi'war's Hong tor me Hujicr- real good.

(Ill- natural ouv

4. K''r'r>kulisilak'asLf'S iiau'alakuas()8 i^O'koalask-asa. He'Em laiL

(I) ilestroyc'd ri'.ally your niagii' tlie super- real. Tlieroforc

natural ono

wii'Ltsr* wa'namr'istAla wa.\ wu'La do'x'oaLElak'fisax uau'ahikuaHos ">

long aL'o t he V liido everywhere try along to see really your magic

LoktKilak'asa ha hainamai.

try a loug
time

tlie 8ui)er- real ha

natural one

liamaniai.

[To page 461.]
K-t'NQALALAlvA SON<J.

1. He'ilik'ilaLElaLi.s do'tjula qori'nask'asd("'aLas IJa'xbaknnlanuX-

Taniing see (nie) the wildness real ]iast of llaxbakuftlanuX-

slwat'dt' drM|ula!

Hi'wae i>ast see (nie) 1

2. Hfi'yasElaLElaLis d(")(]ula ([ori'iiiisk-asd("'aLas yrx-siwalag-ilisde

Cutting the veins see (lue) the real wildness jia.st of monster at north end of

world past

dil'ciula!

see (me) 1

[To page 463.]

Q'OMINOQA SONC.

1. Lai8taisElayriXd('>X (^'a»"»nun<'»a([aXdr' lax owaistas na'la.

< iciing around the world (jiast) (^'ominoqa j)aHt to all around world.

2. TowistaisElayfiXdoXs Q'a("tmiiioat|aXdr' lax Owaistas iiiTla.

Walking around the world (past) Qominiicia ]ia.st to all around world.

3. la'yag'ila ([oai'LdoXa ya'k*V>i.'anaik*ri'sdr'S Q'("»'minoa(|aXde.

I'rojshesying from had side (left hand) of (/ominoqa past,

evil

4. Aai'g'ila <|oai'LdoXs aix'k''dLaiu"'k'asd("'8 <,>'r)'iiiinr»a(|iiXdr'.

from good side (right liand) of (^I'o'miuOqa iiast.

I'roidiesyiug
good'

TUNK, 1!KC01{UKI> J»Y F. ItOAS.

116.

WT^§:

bii

■^■.

-I 1 —

-«-•-

-f-#-

'Sr^'m^.

Lais - tai - sE - la - yiiX - do — X (^'ao- - mi-no- a - qaX -

-C=-

-li=:

<ir'

la — X

(") - wai.'i - las

N ,^ ^ i N > > ■ > ^ ^ I 1^ i*> ^ i h ^

■PFT^^i— r

rill

f)96

REPORT OF NATIONAL MUSEUM, 1895.

ai ai ai ya

ai ai ai ai

/ 1/, jN J- 1 ^,/,/ I jNA.^ I A A/ I A/r/

J^-IS

ai ai

:t==f=pE3

ai ai

, jN;, .N ;"" I .N jN J> I/, ;■, ^ I /,

-la;

-«<-

jil=i

;t=:

ai ai ai a

ai a

To - wis - taisE - la

N / I /i .N / LN A .^ i.N jN ;' I .N A J^ I A A ;

^ff

-«>-

-#i

P-F^»-

i^tif:

-(«— « — 0-

:s~

yuX doX — Q'ao - mi-no - ii - qaX - do la — x

SE*

-H

^^E^^":

-t

^i — ^-
o - wais - tas na - la - a

t:-

_-r^-_

etc. as above.

ai ai ai ya

[To page 463.]
SONG OF Q'OMINOQA.— LA'LASIC^OALA DIALECT.

1. la ha ha ha na. Ho'ik-asinis tsTitsarMir'noaig-iLiViia.

Ii lia lilt lia na. Truly, thorot'oro llicy iiro Joiuiug your Uauoe.

2. Qais yB"iiEguilisu8 ts'E'loacienoaiyr'ida.

Because you carry a rattlo tlioy join in your ]irai»e.
in .'sour liaiuls

3. Qais wT'liniguilisus amiaxe'uoaiyC'itla.

BecauBi! yon carry all they join in your praise,
iu your liuuds

rs-^~^r J^

ai ai

? A*"

M/,

.N/

* a

aisE - la -
— X

"? • •?

c. as above.

THE KWAKIUTL INDIANS.

[To page 464.]
SON(l OF HA'MSHAMTSES.
1. Hainasa'ya'Jag'ilri liaisai y«'. iiamamaniai.

Trying to look tor fooU all around y>< liainuniainai.
tlio world

ii. liiVbakuayiVlag-ila liaisai yf' hauianiamai.

Looking tor in«n all around tlie yii liitiiiamaniui.
world

3. (^'ula' inEiisayag'ila baisai yO haniriiiiaiiiai,

I.it'i; Hwallowiug nil around tilt) yO lianiiimama'.

woi Id

4. Xa'xaiKiuayu'lag'ila liaisai yO hamriiuamai.

Looking tor lieiid» all around tliu yis hauianiamai.
world

697

TIJNK, HKCORDKD «Y F. BOAS.

J. =72.

:a*-

zfz.

dmd

}{u yti ha ma ma ma ha ma ma mai
Beating. J*lJ^lJ^ j J^*lJ^lJ^|etc

ha-

^^=^

\ ±^:=±z

zt=zt:;

ma - sa
ba - kua

— ya
ya

g'i

la
la etc

a -

bai

sai

fefc^:

f— •-

i,d2-

:a*:

ha ha ma • ma

mai .

S^-

:2;

:a*:

:t=:

-•ia*=fir::rp:

J L

-«^

ha mu mai ha ma - ma ma mai ba mu ma he

t=^-=x

-* — a>-

:gi±

EEEt

Ur:

:^f=f:

It— t

ha • ma - ma mai ha ma a ma mai ha mu mai ha

fe!=^=l

ma a ha ma mat lia iim - ma - mo ha - me.

t ■
i

608

REPORT OP NATIONAL MUSEUM, 1895.

[To page 464.]
SONG OF irA'MSHAMTSES.

1. TsTi'ts'ar'qElaciolistar^ LE'l'laua inl'iiaxtsowai da xanx LO'koala.

Siiisiiijj great fs'ri'o(ia Hoiig «-ill (lur iinitati'il out) tlio tliiit Hiipi-matural imn.

2. HiVniatsElaqolistar' LElfi'laiis (|'ri'q'atsEwai(lr'a xiuix Lo'koalsi.

(Jreat liiViiials'aory willlKMUir imitate)' our tliat Hiiprruittiiral one.

3. Lans dd'<iulaLax tsTi'efiainLElriya ha'insEiiiLElaya iiVIajj-ilis xaux

\V^e Hliall Heo it i. it mask tlie Ijri'iuatx'a iiuisk what makes tliut

liini travel about

Lo'koalaya.

Hiipernataral om^.

TUNK, UKCOIinKl) »Y K. HOAS.

{J=126.)

-^ f f fl_^— ^_ ♦_#_, fL .

n ^^;

-k^

Ha- mai ha ma- nia-niai ha-ma-mai ha'

"-""^i* i /, A M //, /r / , /, /si//,/,/

■•■

•v m *

■0-

-. _ .

••••

•f-*

/iV

F F

r r

_ f

V^Ji 1

r ' ' *-

1 1

^^—

V 1

U 1

-;^

_L_

ina — mai

ha - mai ha lua - a ma he ye ye he ye

1 J'^i J^/l /A/*// f J^f #^xl /A A/ •?A*'^xl

♦ ■•• -c-

-#— #-

I : Ts'a ts'ae qe la — ya qolis - iSo qE la — ya

|: //, /,/ , /, /jtl //, /,/ , /, /x

-• ,

uan - ax - tao wai — da xaux i.o koa - la yc ye
//, /,/ , /, /xl //, /, I //, /,/

-0-i..

■»■ ^ ■»■

he ye ye ye ye :| Ha - mai ha ma - ma mai

^-0-

n^i

:£=

hama-ma ha - ma — mai

ha • mai ha

ma — ma

j" /*•;/•// •/J'f /jtl/J^f/'f/fJ*^'? /*

i'ko.ala.

i^rnatiiral ono.

koala.

>rniitiiriil idie.

[•ills xaiix

lakes tliut
1 ubuut

ai ha -
he ye

- ya

niai

THE KWAKITITL INDIANS.

699

js—»--n

H — r

Ilia - a - niui

hee ye - e he ye lia - mai lia

2=±

r»^(f:

:#—<=»"-

ha - nia - mai ha - a - mai he e ye e ]ia - me

— h-

VI'

In" lia ma - ma - mai h:i - ma ha mai — |

^i- — ' —

H H

J^-^-^-

■V— t-

_^p — I f- — p-

-I h-

-.t^rzzr.

|: Ha-ma tsE la — va qolistse LE liT — laiis qa - qa - tsu

P=^^-

• -Si 0

— \ 1 1 —

r P--=^-

^ .

•

|_^_

r~1

v^ ^ ;

1 1

1 ! 1

:-t=-

-H

— (— —

-t

-—J

ai - <le - ii xaux i.o koa La ye ye he ye ye ye - ye : |

Ha - m:ii lia ma - maniui huiiianiai ha ma — mai

,s > ^ ,s ^ ^ I > ,N s ,N N s

ha - mai ha -

jViJ^iJ' *iJ^*i ;^xi jj>j>j^ iJ^- ;"j?! //-A/

-0—0-±

_,_i — ,_•-

mti

-0—0-^

ZlZZ

ina a ma

he eye e ye ye ha- mai ha ma - a- mai

ifczt:

ha -mai ha - ma - a mai

he ve

_• 0-

ha m«'

//, a;^ , jN j'^ x! i'.N j\ I /-N /, I /;, /■,

I ',

700

REPORT OF NATIONAL MUSEUM, 1895.

!'• !

F'^'—p — T — f —

f=f- *-

— » —
— 1 —

' ' 4

ff -F=^

Si 1* 1

\ t

r ..

1 1 1 1—

__L t:._£Tj

he yo ha - ma • ma mai ha - ma - raai ma ma :|

EgEEE;|^Er.-^^:^dE^£^

Laos do - qoa - la — Lax ts'ae-qam- LK la — ya

ivizt:

ham - SEm - Le la — ya ya - la — g'a - lai - sa

xaux Lo koa - la yo ye he ye ye ye ye ||

[To page 465.]
SONG OF HA'MSHAMTSES.

1. Ts'eLwalag'ilisaye, ts'eLwalag'ilisaye waxsEnxt'lis lo'wa.

Famous everywhere, famous everywhere at both ends of the

world .

2. Q'il'q'atsuwaihaide, q'fi'q'atauwaihaide waxsEnxelis lO'wa.

Tried to be imitated tried to be imitated at botli ends of the

world.

3. Lans dO'qulaLax gi'wi'lene baso ya'yaxolag'itaya.

We Bhall see him (dancing) in him danciuf;.

house

J=m

TUNE, KECORDED BY P. BOAS.

tEl

-tg' !-

-t^-

He ma me ye ba - mai he ye ha

Beating! j^ , / , J^ | / , / , ^ | J% J^ , / | / ^ .^ , /

T=f--

-f:—^^

rrc:

ma ha - mui ye ha - ma ma he mai - ye ha hama -

/,/, ^1 /, ;, /I /,;, ; I ;,/, ;

ma :|

— ya

7 /x

-t^-1-

lai-sa

yG II

A ma
hama -

THE KWAKIUTL INDIANS.

701

I*—

mai yo mai y« ho - ma mc mC ha - mil he

/•,/,/! J-1 /, /I /-, /•, / I /, jN /

4t .-fLJ-

1 1 —

J L=i:t::

ye. Ta'eL - wa - la - g*i - la' - ye ts'cL - wa - la - g'i -

/,/./! -r, j\ /I -r^ /f / I jN /-r -T i

^-fL

^ .

la - yo wax - aEnxe - lis 15 - gua - yo he ma me me

/•, /•, /I /, J"-, :-\ /, .N ^ I .N /i ;

A ^' A ♦ ■» -^

, ^ ^I ,_ — , 1 1 p 0 ,

ha me

y«

Ts'oL - wa - la

/, /,/l /, /, /

g'i - la' - ye

±r_zri;

T=f--

-#-fL

ts'oL - wa - la -

g'i - la - yo wax - sEiixe - lis lo - gua - ye

A_^_

-f 1

-I— h

V — ..

ho ma me

/7 /, /

mii ha - mo me ye. Ha - ma

±zizrt

-tz

-«— r: —

ma a - ma - ye ha ama - ma - ma mai yo ha ama

/, :-, ;i /, /, /I /, /•, / 1 ;S .N j'

f=--^

--^r.

H 1-

±=:t

mai - ye mai - ye ho ma mo mo ha - me.

702 REPOUT OF NATIONAL MIIhEUM, 1805.

±.zi^:r

jOu

-4-

^iEEi

B6 nm - nii' nit'

lia - mai

QTi - q'a-

/I /r ;, ^1 /7 /-r / I .S ^i / I

— (-

^— t^-j

tswai — hai - de, q'a - q'a - tswai — hai - do wax - sEnxt" -

:?^

.,_•.

lis 16 - ^wv, - yo lie - ma me iiie lia - ma be

^ ^ 1^ I ^ ^ ^ i ^ > ^ i ^ > ^

fcr-r-=-f~

.^_f:_.-

= -_^::t::

:t:=:

ye Q'ii - q'a- tswai — liai - de, (I'a - q'a

>, /, ^1 /r /i jN .N J'i ^ 1 ^'

tswai -

?=i^

^^--ze=f.;=^

=t::

ifzi:

:P=q

hai - de wax - sEuxe - lis lo - fjua - vii lie - ma me me

/^ /, /I /^ /^ .M jN .N / I /, ;N / I

P=P:

^1:^

-•-i

ha - me He ma me ye lia - mai he

-19-

ic;

ya Lans doqu - la - i^ix lia - ye ya - wi-le- no ha

, /IjN/,/! ;, /■, ;N .N jN / i /, /

i •-

-I V

qi=t-li

-^ •-

-i— T-— # — #-

-I h

2=*

sa - ya Ya - yaxo - la - g'i - ta ya he ma me me ha - me.

THE KWAKIUTL INDIANS.

703

[To pa^e 465.]
SON(; OF HA'MSHAMTSKS.

1. To'yu(|avvalag'ilaa'inXtElala na'iiualak'iu'nt'k'asNts Lo'koalak-as'o. 1

(■(liiiK liutwcen iiiiiiiiitAiUH oil ciirtli iiingir iu voiir IxHly ri'iil Muir Hiiiicriiatiiriil mil.

lid WUH

2. ToXtokoillag'ila ahai'sk'asLElax-is iia'iiualak'iu'iu'k-as'os i.o'koala-

IIi^ is K<>i»n '^''■'tlxT ri'iil your iiin);iu in your body reul .viiiir .Hii|iuniatiiriil

k'as'o. ToguK'siLaus t0gul«''sk'a8'o.

real. Tlicrnlore yoii wnlkinu fur-

wnlk further llitT real

.'i. Ciof''8q()f'8k'alagMliiik-a8LKlax-is iia'iiualak'iU'iu'k*a8V>8 Lo'koala

UoliiK Ntill farther n«al your niaf;ie in your body real your siiperiiatiiiiil

k-as'o. QoG'sg'ilf'siLaus (lor'agMlr'sk-asV). 5

real. Therefore you go'Hf; farther real.

K<) farther

4. Tsa'ts'rMiEhKiulaabaisk'asLaxMS uri'iiak'ur'iii'k'asos Lo'koalak'a8'o

He will Hiii;; his tHi'ieiiu hoiik real your iiiiitateil hy all real your Hii|ieriiaturul rual

ha'inat8'Ela(|61aitsr'LElalai iiu'iiaXtsoaidf'. lIf''x*at8r'inr»Llai g-i'ltsa-

great lia'iiiatH'u ery will be iiiiituted one. Vou are the one the lirHt

((olisa hri'mat8'Ela(|61i8k'asr' na'nualakuranOkOs Lo'koalak-as'o. Hf'ix-a-

oiie to utter thu I'aiinihal cry iiiaKi)' in you Hiipurnatural real. Vou uro

tsf'inoLlai g-i'lg-alisaiaso iiiEx'a'lisaiasd iia'iiualaguiiinoguasos Lo'koa-

the onu tirHt in you thrown into you iiiagio in you Biiiieriuil

lak-as'O. ME'Xulasogwos owanxrlis niVla. ME'sElasOgwos waxsEii- 10

iiral rual. UcHired you at tlio edge of thu world. Desired a.H food at both vudH

xOlits na'Ia.

of the world.

TUNK, UECOKDKO HY V. KOA.S.

„ „ A - X XXX

3Eti=t:=::f—
=1 ,__J

=t=zt=:

$HE?EE^^

Mai ha ma- ma hai ma- ma tia - ma- mai ha - ma - ma

t--

-(^-

mai

ha - ma- ma ha - ma - ma ya-mai ha- ma- mai ha - ma

N |S ,Nl N ,S Nl .S ,S \\ ^N >| > > ^ I ^ ^ ,N

'--^:

?=1:

-z±

ma- mai hai- ma- mai ha - ma- mai ha - ma- ha mat to — yii qa- wal-

1** i*^ M ^ ^ M 1^ ^ M ^ i^ m > ^ m i*^ ^ i*>

-Ci-

^tqcfz

-^-

^r-

LO ■

g'i - la a hais-k'as- l6 - nunua-la - kue nai- yai yau

TTT

704

REPORT OF NATIONAL MUSEUM, 1895.

zt.^-i:

koa- la- k'as Im ma - nia- luai )iai - mn - mai lia ■ ma - ma

I' ' '

W^\

^mw^^^^^^m

ha - ma - ma mai. To-jiu - 11a - i - iji - us \ ha - ma- mai

To-gu - Ida — k'as - o /

:5cr3f=:rjr

XXX

1^=^

"-=<5c:

ha - ma ma - mai hai- ma- mai ha - ma- mai ha - ma - ha mai

1 0Z

'^-

:imar

:f=3i

±=j::

^t=*=r

ha - me ma - ma mo ma me mai ha- ma mai ha ha - ma

ma - iiiai

ha - ma - mai ha - mu - mai ha - mai

/.\/l,//7/l7/>,/l,/>,/l7/>,/|

XXX

^S=t

:?rL_# — *

-• — 0 — •-

=t=^

iiscrq

hfi - ma ma -mai ha-iua-mii ha- mai ma ha -ma ha- mai.

*JS0*J0\*J»0*J0\*J0 W *■ 0 \*j 0 0 *1 0 \*^ 0 *j 0 *f 0 110 7 0

rfclf-?-

:^-=fc

:f=:a-

■fe

^-^

±=r

ha ma he a he fi ha ma ma- mai hai- ma- ma

•?# \ *j 0 0 1 « n 0 0 *j 0 \ *f 0 0 *j 0 \*j 0 0 *^0 \ *i 0 0 1 0

# — *-

? — ig:

XXX

X-

0 — 0-

ISi

-S-:

hai ma- ma ma mai hai- ma- mai ha - ma- ma lia - ma- ma mai.

■3

-^— J— q

ma - Ilia

I J f J

niu- inai

teg

in niiii

M ^ M

g— *— f-

in ha - nin

;V,/I

1 - mai.

If*' 7 •

- ina- lua

^ \ >
0*1 0

— j^-:

y, / :|l

THE KWAKIUTL INDIANS. 705

[To page 466.]
S()N(t OF lIAMSUAMTSEiS.

1. LaistaiNElayuXdoX (l(>^\dU(|ui.sKlak■ilH.\Kll iia'noalakulnliLk'UHa I

Wo wuDt al) aroiiiiil tliti wurld luukiiit; uruiind ou my buach .iiuj^io in liousu rual

lax owP'stas na'la.

t' •Tit all ariiiiiKl tli« world.

2. LiVinXdowisEii <iax"uaai'aH(Vkua.s L'iVL'a<iulak'asdf'. ME'tset-

Thuru I wont it wum put upou mo tlio rod otMliir built <iu Thiit in

iiiM body. dorlvud

g'iLaus Lf'uXts'owr'tk-aM'o yis owf-'stas na'la.

froiiiyiiii you cun not bo iiiiitati'd all around tho world.

3. Qoe'qoaxulag'iLdEu, (|of''(ioaxula}fiLdEti, <[ori'<|oaxuLaX8tai},"iliM- 5

Tbe raven cried for me, the ravi'U crird lor mo, tbf rav iin cry rami' to my

tsoXdEii Las Qoa'xqoaxoa'IamiXsiwf'k-asdt' lax owf-'sva.s ua'la.

luuuth of Qou'xiioazua'lanuXslwuo roal paat at all around the world.

[To page 466.]
SONG OF NO'NTSlSTALAL.

1. K'ik'a'LE!;.g'ilak*a8 owae'Lax g-rixaLo'dayuk'as owai^Lax no'n-

Mukiiif; tlifui afraid real );<>"*l ^"'>* what he gavo you ruul good this mukiuK

tsistag'ilak'as owae'Lax s Lo'koala.

crazy real good tlilM of the supernatural one.

2. Qoe'<ioapalr'Lilak*a8 owaeLax g-axaLo'dayfik-as owar-Lax no'ntsis-

Scattering tliem in the real good thia what lio guvu you real good t hi. i making
houHe

ta}j;*ilak*as owatiLax s Lo'koala g-ia yalio.

vrazy real good thia of tho Hupernatural gia yaho.

onu

[To page 467.]
SONG OF 15KAK.

1. Wi'g'ila tsEim wB'iu'iu'Laus wunX'uaits'r'iir Lqaiix iia'iiax sa

Jlow shall wo liido wo liidu ou tlio buach bdoro tho bear thin terrible

ya'lag-ilisax na'la o'wae bo.

moving around world o'wai' ho.
the world

2. Eisnf'SLEiis <|aiis lEiiibEta'lr'.sr' qaus tsOmtsr-k-'ri'lisr'? Qf''yaL

IJettcrwo «ii go under groinul we cover our backs witli Yes

dirt;

([o wOyoLaiiE'iimoX Laxo sa na'ua sa sE'nitsoyowalit.s'eiax hems na'la.

we might uot be found by the bear ter- iif the mouth great thi.s of our world.

rible

[To page 468.]
SONG OF JJEAK.— LA'LASIQOALA DIALECT.

IIaiiVa,Le'(iatsilalaida ua'nxatsilalaida,la'uilaoX hai'<ianiayaLa(|»> lax 15

Haia'd, tako the great name say bear that, he ia going riglit to the liigheHt to

(■•opper)

L»l'Le(iaiunoX sis c'iaLEla. Sa'xauLElasEus xo'niaLElaLasC'a, sa'xaii-

havinguume of euslavMl AVe ahall have a battle, we ahall

triliea

LasEns tsc'naXulaLasea.

have trouble.

NAT MU« 95 45

706

REPORT OF NATIONAL MUSEUM, 1895.

iii >

[To page 470.]
SONG OF FOOL DANCER.
1 Wai'g-a, wai'g-a, wai'g'atsGlaxus sa haya haya ha. Sas dO'qulaLa

Goon, K'* ""i go un great yuii ha! haya haya ha. Do not look

xalia fa't'ekoauiak-a ha ha aK'lkoainak*a ha lia seyaXsIlaXdEu sa

the curdled blood on tho ba ha ))l<>o<l on the water ha ha tliosu vhom 1 cut of

water the

nu'naLoliswuttlEnLa.

'••ol dancer's companion I nliall Itn.

[To page 471.]

SONG OF FOOL DANCER.

1. Sa 8 hf'x-ek'iVya hex*ek*a'ya xaiis iiErao'XtsdXwe hawai'k'as

Ha! disturbing disturbing our great friend greatest.

^) HEnd'lo lama'siL g-a'x'aLEhlxtseLtse.

niadncsH came on to him great.

2. (-'in g'fix q'a'me g'in ts'opEiikwayasOs htl"yuwa Lax ya'la'yuwa

Tome cami^ tome it was given into my tho tool the tool

hand (for killing)

Lfix k'wri'wa<iayr> Lfix x-u'sutahiyfi Lax yil'lag-ilisa ya'la xEns

instrument ibr instrument for cut- going all around crazy our

severing heads ting oil' heads

iiEmo'kuix hawa'k'as uEiiO'lo lama'siL g-a'x'aLEhixtseLtse.

friend greatest madness canio

g'ing'inLElxLil'lalisila wa liaiya.

killed all old .lud young wa haiya.

ng all ar
the world

'aLEhl

on to bim great.

La'ms

[To page 471.1
SONG OF FOOL DANCER.

10 I. Kue'cjaya knO'iiayatsOa qa iianoalaktsek-as tsd'uoqoatsek-as.

Had mad great tliat mugi<^ great real tsi)'no<ioa great real.

2. Ai qa (['ahl'iia q'aq'ahTya hl'xa bKgua'nEm i\as kuC''(iayatsek'as.

Ah tlmt torments carries on bis at the man that madness great real,

jio arms bis

3. Wl"laya haia Llahaiiiqo'wa q'K'inq'ak-owa hlx bEgua'nEm (jas

Kating all baia crusliing bones eating skin and at man that

and nesh bones his

kue'(iayatsek*as ya.

madness great real ya.

TUNE, RECORDED IIY ,T. C. FILLMORE.

-J.. ._j. . _-_.

fr=f-T.#cx-f;^Tp^-

-J?.z±

Beatiug *^ ^ ,

Sj J I jej Jjetc

=p*

• t

Jprr-nr^^rririTT^

&-%-•

^Fjl"

^^'^

'^-w

• "T

ECTzfc3-

"^ rl. .a -# ■ - ^

H-

_^-

— 1

4* "t

-i-*-

SSzzii

4^=1=1:

J:l»-

-0~

-^^-

--i:i_j. X t~

'qulaLfi

look

[l£u 8a

ut of

the

THE KWAKIUTL INDIANS.

707

&:f^±Lg^g^5^

?=^

ttc

-ffp^^TJt*

gg^

::=fc^^%

^=t=£

3z:

=t-«:

::^i

ra::

wrai'k-as

[reatest

§=

-t •— ^■

3?r

^^l^^^jgigigi

la'yuwa

the tool
ir killing)

a xEna

I- our

La'ms

fc^E^B

-f—*f-

EiTgi-Jxh:* » [---^(jCiliiikJ^zfir^n^iizirr Ht^^^

^=P

^:Si

@^^|^ggg^^^-{|s^^g|g^^^^H

1-^

a^fgg^ti^i^

as.
ii.
itsek'as.

Treat reiil.

lEin (1118

llmt
his

-m

r*^^

-■# — I — I

^^^

Slide down.

ifes

■*=

P--

-«-

-«>-

(?irx::r!?ii::

[To page 471.]
SONG OF FOOL DANCER.— LA'LASIQOA LA DIALECT.

Waie ai'tsik-asoL! Lr'aanri'lag'ilitsumk-asr)!

Wiiieli ! oh wondir! lie inaki'S ii tiiriiinil on tlio t'lirtli !

Ai'tsik-asoL ! saoltalag-ilitsimik-aart, g-ox^-oxcioalaji-ilitsuink-iisn.

Oh womler! he makes tho noise of falling; hr niiikt'H the noiso of Ini'iikin;; ohJcctH

objects on the earth, on tlie oarth.

[To page 472.]
SONG OF NA'NAQAUALIL.

1. Tsr'tsPqauasLr'la ban LO'koola.

All jxatlier iiroiind von hai- supernii.ariil
while yon are dancing one.

ill the house

2. QV''(i'a(iaua8L0la liao i n'koala, do'daqanasLrla liar- Lo'koala,

Maiiv Rather arounil hat- Hiipernatuial (lie.\ lU'atl'er to see ,voii line sii|ieriiatiiinl
you i?-. liio iK.'.'se one, in the house one.

3. Q'au'stisehiSLf'la liaf' Ln'koala, inn'inEiiU'asLf'la liau Ln'koala.

Walklngrijiht tii> to haii suiiernatiiiiil askinn von for foiKl in liae suiiernatiiral
you la tbo itotisQ o^e, t|\ohou«^ «uq.

II:

708

REPORT OF NATIONAL MUSEUM, 1895.

[To page 472.]
SONG OF NA'NAQAUALIL.
1 1. HeyaqowiLila yu'yak'owcLila Les tsTi'ts'af'qElfiqum Laus ts'ae-

your wiuter

AcroHs the niiddlo rows of property
of the house

qfi'ya.

dance.

this U your wiuter
dancu song

2. HayaLba'IasilaLu mamabalasihiLes tsTi'ts'aeqElaiium Laus ts'ae-

qa'ya

dance.

Everybody will take taking four blankets to this is your wiuter your winter

property from her wear from her dance song

, [To page 472.]

SONG OF NA'NAQAUALIL.
5 1. G-a'xk'asLEn lifi'matsElaqollLo LO'koala.

I shall como saying liiip on the beach the supernat-
ural one.

2. G'jVxk-asLEn g-a'xwuLtoalisai'a ha'msiwag-ilis ts'af'qr'wej .^.

I shall como

out of the canoe

with the hu'mats'a with the winter aa;<M
head mask head mask.

[To page 474.]
SONG OF HA'MAA.
1. nri'raaoxtla l<Vg*anEmEns q'ula'L liVije.

There is ha'maa

wo shiiU not

live for he is
there.

2. Wi'ne'lsa yumoxdaxsa' la'g'auEmEns q'ula'L la'qf'.

AVhere <m there it is danger- we shall not live for bo is

ground oils there.

i{. Wl'nOsLEns wuuri"La8oX8a ?

Where shall wo hide !

10 4. We'g-a x'ins wu'iix''iclea la^bEtalisLa ([Bus tsF/intsr'k-ilalis qa

Let us hide go underground that wo cover our backs with for

ba/inac sa ya'lag'ilisax na'la.

lia'uiHa ter- going around the world,
rible world

dirt

TUNK, RECORDKD BY K. HOA8.

Allegro. /^

pz;^--^-

-J^Z^JL

{

Haniaox dii - x - lii.
Wi - iieLs - a..,

Beating^ J /J! JxJ|JxJ|etc.

4=-

ha il - ma dii - ax lia - max
yp'uox dax- sa wi ne'la

ii^l^pspi

\ lu g*uuKms(j['u-lui.-lu- <|u lii :^;"iii:'Cm8-(}'i;;rvi -la- (JO.

THE KWAKIUTL INDIANS.

709

[To page 474.]
SONG OF SALMON.— LA'LASIQOALA DIALECT.

1. G'lg-a'xs'aisEla yuxdEno'guas mc'meoXofinak'asdf'.

Many crmiiiife- ashoro they with iim salmon real jiast.

2. Hri'la<ia8 g'jVg'fix'alag'iliseiloL qa'Idoyowe's lo'wa. HaiuXa'aisE-

For they come ashore tt» you post in niiildio of heaven. Dancing from the

lag'ilitsEmXtEm no'gusis me'meoXofinak'asde.

outside to the shore me the salmon real ])a8t.

with

3. Ha'ljM]ais haixoaiiomag-ailoLai heiLg-dtmO is lo'wa. Lf''Laxoya

For they

come to (lance to you

luu'yfiLas aix'ts'umk'eyaLtiXdea mti'iiieoXoanak'asde.

surpassing outshining the salmou real past.

at the riglit side ot heaven. Overtoworing

of the face

[To page 475.]
SONG OF SALMON.

1. QTi'q'eXs'alisEla sa (jTi'iiOinalag-ilisa ineydXua'nE.

Many ('ame to find on the world sahnoii.

2. HaiLa in^'yoXufinak-asde inl'nXuag'illLak'aadf' uau'alakullLa

That salmon real past approached him real past magic in the house

iiau'alakwas'o nau'alakwas'o hayO hayf) yi yi.

your magic. your magic hayo hayo yi yi.

3. Nau'alakwasT) haiLa g-axGLtse g-ri'g'axsTilis cjas me'aisilak'asdt"'

Tour magic that they came for coming ashore i'or chief of salmou

real jmst

(lilxs wIwrdLEmlitsEina amiaxn'laLOxloL nau'alakwas'o nau'alakwas'o 10

for property too heavy to those who praise yo\i your magic your magic

be carried

liayo hayo yi yl.

hayo hayo yi yi.

TUNK, UECORDEI) BY ,1, C. FILLMOKK.

o o

19--

(^:*t^

■•-4-4-

.42-

itr

?2:

-i9-

..eating. J X [ J ^ | J «

etc.

-fii-

-f»-

^—fl-

--f=t--

?-?

-^-=rt-

-«>-

-^-

-«-

q?^

y^±i

**-?

----I —

JxJIJjtJIJJxIJ- IJ.IJxJUxJIJ Jx

■ \i

1. ,»

710

REPORT OF NATIONAL MUSEUM, 1895.

.«>_•._

-«-i-

n:;

W^-

4_t=i^

ta:

t=f:

t=:t:

-«<-

haio baio

etc

5 r#r|-^

5 gf^i T'

-,^

1 [-

±Z=t

:f=f=

Irjzti

-m—0.

:ti=:

S:.:

?=F=T

~*^

:^t

Jr-r-f— .-,

~r — f~

rf — *i

^-1

rf 1* f 1

rP 1

1 f •- — 1

-1- — 1 —

-f-

-^-^

' t

—\

-fH

-h

' i — 1

i^-l

( ■;

i -n

li' ^i

-»-0-

±=t

=?=f=T

-je

h«=3e;

k^-

-«-

*:^P=

-I--

haio baio

[To page 475.]
SONG OF SALMON WFJR.

1. Lil'XdEii laiyahau'gur', In/XdEii laiyabau'guf' haniamai {-uiVgOL-

r i<n laiyaV.au'cuO, I go liiiyiiliau'giif) liamniiiai working at,

tsr'walag-ilisk'as'owasqaigolayugulisk-as'owaiqaimEnabrixaisk'as'owai-

in vHul mini trap real gooil galmou trap on beach iiickiiic up out real gouil

real good of the trap

(jai, (Vweya'xO. Id'lupatuts'ovvilstEmk-as'owai hamamamil.

the nivon empty orbits in trap real good liamaniame.

L'. i.rixoaix-Laxoaik-riinxsLe LaXsEiiiJi'Xde ya"yaxr)yoqoaxde Ifi'las-

Standstill stand still who stands on top past -who make the past whirl-

tide rise

5 taiLaiXde, ts'mlstaLaix-dc wa'wiyak-ilaXde yri"yaxoyo(ioaXde.

pool past, V here the tides his skirt past who makes the tide past,

meet past rise

3. Hri'matsalaqoiainXs Lo'koala ha'matsElaqoak-asde.

Crying hap suiieriiatural erying hap real past.

[To page 476.]
SONG OF WASP.
Ila Soa'nosEiis na'x-'idOa xoa ha'mtsats'eax sa hfi'masBlataoa; liawa-

Ha do not let us approach tlio wasp nest of wasp dancer great; it is great

the

k'asu'nuXLa

danger.

THE KWAKIUTL INDIANS.

711

I'ood (diMiii
lM'0|)te)

[To page 476.]
SONG OF KU'NXULAL.

1. Ha'laqalisElala liaiaLllaciasatse'k-asa ynwairJa xu'palisavax 1

KuHlnns .l.nvn the sni...rM..tun.l jireat real tl,uto>,e irr,H„i,nr

our S""l""f,

iir/uKS(iE'makua lo'lqolaLai liaiOo hai hr».

"■"' tiiho liaiiio liai lio.

2. llfi'laqalisKlala luiiaLilaqasat.sr''k-a8a yfiwaiLla li.VxalisKlatsr'a.

Ku.sh>..g,l,nvu tl»,H,.p.n,atnraI ^r-at .-.al that..,.,. .o.ninu straislit

qoiV(iuLEinlisk-asa ffu'ngr.Llniisk-asa wr)'las(iErulisk-asa hr'^ttnutk-asa
Ho'Laqanustsek-as Ku'iikuiiXulr'g-isr.s iin'hi hnum.

l^mn.l..,- l.inl Knnt iviil Tlnnia..nr of tl,„ lieavn Imir.o.

3. Hri'Ia<,nlisElala haiaiJlaciasatsr'kasa qa's U'ium awunisqEmslisEla-

Kush^y own th0 8uiHTna1uralsm.tn.al that you go Iron. tril,,. to fril,,,

k-asLa layuT.aqos xaxap'alak-asa g-r'/g-i(,aineinauEXk-asa s iPlqo-

r..al _ y,m,vont trying to grasp chiofs small real of trib.8

laLaLaia liaioo.

liaioo.

[To page 476.]

SONG OF KU'NXULAL.-LA'LASIQOALA DIALECT.

Kii'iiXuhiLk-asLexai'. Sak-asLoL'iti Ku'nXulaLk-asLr-xai'

Thunder l.ir.l dance this .vill be. AVoudorful it will Thunder bird dance thi« will bo.

be,

[To page 4 76. J
SONG OF QO'LOC— LA'LASIQOALA DIALECT.

Qoa'la x'iiis liawIiialEla tsV-'koeaxLEiis g-i'qEmaye. lo

Don't let us drivo Siim away our bird our chief.

Qau'losk-asV) k'oa'LaLEla na/qoLioGis seus iia'la.

The real eagle Hitting on top the middle of our world.

[To page 477]
SONG OF AVOLF.

1. La'XdEii g-a'g-alaLg-Iwali.sg-i'liasa iifiii, yi l.i hi a ha hi.

T-^vi to t!'0 standing place of the wolf, yi hi hi a ha hi.

2. J.a XdEu uaqOLeolitsEii lax g-o'kuas iifin, yi hi hi a ha hi.

Ig" tothomiddhoftlie at hisliouse tlie vi hi l>i a ha In

'•'•»'• wolfH, ■

3. (^iVxttitASBii wiMLEk'isa iiaa'ahilc'iiiiir-s iifiii yi hi lii a ha hi.

Tims I all for me tlie magicum tlui tlie vi l,i hi a ha hi.

body of w(df

[To page 477]
SONG OF WOLF.— LA'LASIQOALA DIALECT.

1. la'yaqElaqulag-asLEu g-ax wa'wakullsa qiVniotalfsa qa s wf-'ig-iLos 15

T make 1loisf> of trivimr ...1..... I...-.T.: .... 1 1.

T make noise of giving
blankets

barking on
l)ea<h

howling on for you
iieacli

will

oi.u II iieacn

q'oa'xallsLa wa'his tEinna'Xua yos (I'ulyakuf'yiig-ilitsis g-i'g-iqania'ya

IfroU' n** trrAnf ^^^^\ ufi...^ /..., Ai _ 1 1 1 . . . _

grow

a» great the same (as you the oldest ouo on top
forefather)

chiefs.

712

REPORT OF NATIONAL MUSEUM, 1895.

1 2. Awila qTi'lamLai wfi'LdEmri sa a'LanEmfi sEns g*i'g*iqama'ye.

Woiitlerfiil against you tho word oftlie wolvos our cliIefH.

Yehf'i; nC'x'lad <iant8 gMluek'ElriLa pVi'p'.'va'yaL lax pTi'sag'ilaya

TeliOl; lin flniil -wo childron with UK nsking Imii to give to give blaiilctits

lilaiikotH

mfi'xoag'ilaya maoxsistfilisax le'lqoalaLai. Yihei.

to givoltlaiikots to giv<> blankets to trilios. Yiliei.

to carh tribe tlio wbolo world

3. Haia-wJix'salaiaii'LEmaiL, xEiis g-I'g-iqama'ya, fiLoya gufi'yeg'ilisii

Li^tiistry to tame liis face, our cliiefn, cIho you will go too Cir

•'> Xuri'Xiieqalisa wii'lag'ilaya iiOinalisilaya q'aiml'leqag-ilaya no'iig-eaX-

Hwinging making liCo short ahortouing lifo making fall liigheHt

towtl. Yihtli.

wolf Yilifii.

[To page 479.]

SONG OF WOL]\

Yahr^ yahtl.

Yalio yalic.

Qapama'ld K-r-x-a' iiEqamiii yaxs NoLfaqfilag-ilis.

He put on ]i!h iC-r-x'
head

till) middle of tlio Noi.t'aqa'lag'ilis.
of thi) face

TUNK, RKCORDKD ItY V. HOAS.

ms:

A. -'2-

E|e^£e^e^3e^

-«? —

±:

=1^

Ya hii . . . . Iiii .
Beatiug. I J J J I

a ya - a

J J

ya ha .... ha

J I J J J

E^£

ya - a

J J

pa - ma - 15 K'e - x'a xox UE - qa-

±-:

ma - yaxs N6l - t'a - qala - g'i - da

ya hii ... . hii

I J J J

t^3^^^^^^^j^

a - ya - a

J J

ii ya - a.

J J

THE KWAKIUTL INDIANS.

713

[To page 479.]
SONG OF TS'O'NOQOA.— LA'LASK/OALA DIALECT.

1. IjV lialaelainXdEii wTts'Emg'ilisa Ji'lguLiiiaig-ilisa (fabrMjolalLsa 1

la! I UMH a )ittlo behind not on time thi« lilocxl of miinlercr whcri'ii i>a|ili)i<l

lM>roiiit' |iutri(i

liai'amOta li.a'ainOt yiVlag-ilia g-ax nfi'la.

whom lin )ia(l rtwt of food warrior of thiw world,
kilh-d

2. Haitswi'auiaxoL i.iVvvisTlaya wai'adig*ilag*a kuf'xag-ilni.a g-jixT.r-x

Villi prcatoiiK iiiado aiiKry not to tukupity iiiadu to kill toioiim

wi'wung'i'lai.ax lO'lciolaLf!.

to luaku ]ioor th« trllies.

[To page 480.]

SONG OF TS'O'NOt^OA.

1. Q'iVq'rii.ElTtsatsf'aTs'o'iio(|<)atsr'a haio do'lioinx-itKlaLF/lKiiig-itEla 5

Tryinj; to carry on arniH Ts'onoqoa great haio making niinih making! d(>a<l

Ts'ono«ioatsr'a haio.

Ts'o'noqoa great haio.

2. Hri'nianr^kuilatsr'a do'lKnix-itElatsf'a hau'ak-as Ta'o'uoqoa.

CiiUHing nightmare great ni.iking iiiinih great dreadful TM'onoqoa.

[To page 480.]
SONG OF lA'K-tM.

1. Q'fi'xolitsf'Lalalai ia'g-imas g*a nfi'la.

He will rise the ia'k'im ofthis worid.

2. r'o'li({olainasei ia'g'inias g-a iia'la.

ITo makes the sea hoil the ia'k-iin uftliix world.

3. la'qaing'UstalaLlai ia'g'imas g*a nfi'la. ]0

IIo will throw np blankets the ia'k'im ofthi.s world.

4. Ifi'qaing'UstalaLlai q'fi'Xulaf'nt'Las ia'g'imas g-a nfi'la.

lie will throw up blankets ontofthosea llieia'k'iin of this world.

5. la'yakiLaLax Ic'lqoalaL*^ ia'g'imas g-a nfi'la.

Ho makes the face o trilms the ia'k-im of this world,

the sea iiply

0. La'nsk'iLalaLa ia'g'imas g-a nfi'la.

We sliall bo afraid of the ia'k'ini of this world.

f t

i 'f

1^ '

ii \

[To page 481.]
SONG OF ST'SIUL.— LA'LASIQOALA DIALECT.

Satsf'as laidea sEns gM'qamrk'aso. SisiuL laidra sEii.s g'i'qarar'k-as'd.

Oh great the daneo of our chief real. Sis'iui. daiieo of our chief real.

La'mf'lawesQX mfi'xs'ali'saLax nE'msqamak'ua Ic'lciolaLai laidealo

Ho will, it is said, cut in two one friho the dance

SEns g'I'qama'ya.

of our chief.

[To page 482.]

SONG OF cniEITAINESS DANCER.

1. AdraalaLnoklEns namoku'malisa Owanxiilis nfi'la.

Chioftainessdanre we who stands far ahead edge of world,

are told our (the chief)

2. Aomalaqiilatsf'LElai lifi'mats'Ela(iolisLa o'raayatsf'Lai i.o'koala.

Chief toilless song groat will bo lift'mats'a song will ho

chioftaine.MS great supernatural,
will bo

714

REPORT OF NATIONAL MUSEUM, 1895.

IM'

I) I

ringing of copper

place of your chief'
tuinesa

chiuftaineflH great
will be

1 .'5. LsVwuhi'alag'ilisa L'eyanalag-ilisa ao'uiaXdEmeisos o"mayat8f'Lai

Soiinil of copper

i.o'koalatsf'Lai.

HU|>ernnturnI great

will be. ,

[To page 483.]

SONU OF fSHOSr DANCER.

1. LrA^IaxaisLKla'ynxdK iio'j^uhh IcloaLauak-asdri Lo'koalag'slama.

We went down 1 diiuf of the glumtH real tliiis I bocunie Huper-

(piist) natiirul.

2. Toaxsai'sKlayuXdoXH lOloaLfinak-asdr LO'koalagMLama Lo'koala.

I was niiidu to walk down by tlie (diief of tbu gboBtH thus I bxcarae Huper- Hupernatural.

real (past) natural

5 3. Ais'ak'ottsoXdE iio'guas ais'ak-awek'aso'wa (lai Ir^'loaLanak-asde

I pretty things on forehead the chief of the glioetg real

Put pretty tliingx on
forehead

Lo'koalag'lLa.

making supernatural.

real good

(past)

[To page 483.]
SONG OP GHOST DANCER.— LA'LASIQOALA DIALECT.
G'tVxEuO'laioL If^'loaleuox. Mfi'soxs lEg-itElayOs lelaaleuox La'nat

I come to you ghosts. Why do you make noise of ghosts sense

takers?

MiVsoxs lo'lomutEla'yfis lOhValenox Lfi'na? G'ji'xk'ElsEla'iiai g-a

Why do you

make the house
reverberate

ghosts

sense
takers?

Coming from the beach

La'LeqailOalanai La'ua. (I'a'xk-ElsEla'uai ts'a'ts'eLwaileanai LiVna.

calling

sense
takers.

Coming from the beach

to be famous

sense
takers.

[To page 483.]
SONG OF GHOST DANCER.— LA'LASIQOALA DIALECT.

10 1. Wi'lg'UStaliLtso La'naXdos lela'aleuox La'na.

They conu? out of from you ghostp

ground

2. Po'ek-'alaso LanaXdOXs It^la'alenox La'iia.

The voice of hunger conies from you ghosts

sense
takers.

3. Ma'iiiEiiLeatso LanaXdos lela'aleuox La'na.

We come to get enough from you

ghosts

sense
takers.

[To page 484.]
SONG OF NA'XNAK-AQEML.

1. La'xolisLaiLaux (jTi'latiolItsos lia wa'iiXelitses lo'wa.

You will rise you known by all ha around the edge of world.

the world

2. La'xolisLaiLaux ts'eLwalag'ilis lax Owa'nxelitses lil'wa.

Tlou will rise famous everywhere at edge of the world world.

15 3. La'xolisLaiLaux walLa'xalag'ilitsa'sO wl'nalag-iltses lo'wa.

You will rise being vanquished rival chief of the world.

4. Nexsowaix'tig'Eu siiyElk'oa'lag'ilitsasas wi'nalagiltses lo'wa.

Tbey say that I beg food from the rival chief of the world.

THE KWAKIUTL INDIANS.

715

[To page 487.]

SONG or MA'MAQ'A.

Wai'e^-a dn'tloxsEmr' ai xr-s nauaha'lakue hjiiya ha Iia, lia hiii hiil

(ioon: lookarouiMl fnr ,onr ,„ag|,, hUiyn h.i l.a, l.u l.iii hiii

ya'ha a a Iiai x«'s nauaba'lakua.

ya'lia a a luii for iiiagio.

your

[To page 487.]

SONfS OF MA'MAQ'A.-LA'LASIQOALA DIALECT.

yon wliosonaiiioiHiivcr
all others in the

1. Wiiik-asla! <l«)'(|()ai.ayaL«-as iiaii'alakuahaus Lil'qaLeaig-ills

""""' see younnaglo

k-as'ai.

tribe.

2. Wilik-asla! (IrulrixsEineLg-as qri'iiiiiiayoL Le'qaLeaig-ilisk-as'ai.

<!<>oii; loolc alter your sa.rtd iiiiplenipiit you whose name is over all

Q -v 1 -•^ - all others in the tribe.

S. Ya, licik-ayasuiis wi'osoguilaLg-as iiau'alakuabausyoL LeqaLOai-

Ta. truly it is -^^-^^^t ^y^^^^ your .uagic . you whose „a„,e

g'llisk-as'ai.

in the tribe.

4. Ya, heik-ayasiuis tsT-LtsaguilaLg-as qa'miuayaLg-ausyoL Le'qa-

is 'above all others

Ya,

truly it is

Lcaig'ilisk'as'ai.

above all others in the
tribe.

your sacred implement you whose
name is

shortening life

[To page 487.]
SONG OF T'O'X'UlT.

1. We'g-a x-iiis e'x'uideya. We'g-a x-ins e'x'uideya a sins wl'ua- 10

Let us take(/) Let us take(?) with our what we

uEmtseyaqEiis ya.

gained in w.ir ya.

2. K'T'SLaxtBu qoe/qEmxsala lax iio'LEraaxseE wl'ualaxdeaxlor.

I did not turn my face back to those who bothered paddling for you

_ , , nio

qa'sta.

friend.

3. Weix-us mnx'e'dea, wf''g-ax-u8 iiia'x'edea s liaisTs qoa'LqoaLag-i-

Goon throw it goon throw it yours that kills every

layos xu'mtxumtag-ilayos la'lf'x-ilits'ayos wI'ualaxdeaxqoL qa'sta. 15

body that burns everything that turns <ho world paddling for you friend.

^ tate -lowEward

4. AinlaXdEii liO'yatiala se'xoaqala lax bO'bEuaciaualisLai.

Only I passed them paddled past at the lowest ones under the

« earth.

o. AmlaXdEii ne'xamxsEla wa'tamxsEla g-a'xGsr^ xa'xOsila lax

Only I pulled them into hauliuL' astrimrof for them to bail out at

pulled them into hauling a string of
the canou them into the canoe

yi'iiasEla wi'nalaxdeaxyoL qa'sta

war canoe paddling for you friend.

to bail out
the canoe

* '

i:, !*

716

REPORT OF NATIONAL MUSEUM, 1895.

[To pat;e 488.]
SONG OF T'O'X'UtT.
1 1. Qor'sEnxil'laiitsErnXdEn liVXdEii <|or'SEiixa1aiitsEinH liainuma

I liavii boon at <1io tar hIiIo of tlio
world

I linvn
bei'n

I on tlie Car Hide of the
world

true

nanalakiir' laXdEii qor''sEnxElr't8'Enj8Ta ai'k'as ai ai iiaaalakiu^' we wf*.

iiin):i('. I liavo I on tlie far aido of tlio real ai ai nia^ic wit wv.

Iiocn world

2. VVilo'LElr'saXdEii laXdEii wi'loLElf'saX iianualakwenaT'k-a'sa.

I pit all I did getting all kindH of maiflo on btHly real.

G'fi'XdEii wI'loi.Elr'isayaiif'ia ai ai ai'k-as nau'alakue we we.

I came getting all ai ai real magic wo we.

5 .'i. Nfi'x'oLalr'isaXdEn; g'sVxdKii luVx'oLaleiaayax naiiualak'uenai'-

T got everything, T eanio I got orerytliing all kindHofraagic on

k-asa lieya. G-iVxdEii iiax'oLaleisaqea ai ai ai'k*aa nau'alak'ue we we.

body lieya. I canio I got everything ai ai real luagio wu we.

[To page 492.]
SONG OF (TLALA.— LA'LASIQOALA DIALECT.

1. QTi'laqolitsoXdEuaya laix-dek- lag-aLElai lax ts'expMqt.sea lax

The world knows mo

when

I reach

the ]iole of the
winter ceremonial

tsTi'tsaeqalask'asai.

tho winter ceremonial real.

2. QE'ltitsIiusisiLayawr'iXOs tjE'ltitsIyoLai qE'ltoyowais Idwa.

Ilold np vour great one yonr po»t post in the middl(^ world.

of the

10 3. AlomitsimfisiLaya lulyabe weiXos alomitsiyoLai alX'aayE'ms

Von who keeps solid heyahu 3'on keeping solid who holds ttrm

lo'wa.

the world.

4. Qri'IaxetsImasTLiii lax qa'laxeasos qa'laxeams lo'wji.

You are interlocked like to you who is inter- interlocked world,
logs locked support of

5. Q'autitsimasiLaiweiXos q'O'titsToLai <i'au'toyowais Iowa.

You keep from falling down keeping from support of tho world.

falliDg

[To page 494.]

SONG OF TS'E'K'OlS.— LA'LASIQOALA DIALECT.

1. OmataLa'lag'ila qa'minatsetse'aqos id !

Hake silent the sacred ini- great your iii !

plement inside

15 2. LeLexqsi'lag ilitsux tEini'lqoaLalaXus nau'alaqtseaqos iii.

Everybody names you, let it bo quiet yonr great whistle, iii,

3. LeLexk'a'lag'ilitsux haiaLilaqas.

Everybody names you shaman woman.

[To page 494.]
SONG OF Sl'LlS— LA'LASIQOALA DIALECT,
Heie ia'iiai heye.

Heie ia'nai heyt.

1. Ya'satsea sEns q'a'laiteya !

How great our famous one !

THE KWAKIUTL INDIANS.

717

2. Yn'satse wi'st'Eiis Le'qalaidea!

Howjrrcat our imnio<I one !

3. G-ri'xaxsalaiLo g-i'lEms ija'noalak. Ya'satstl wi'st'Eim Lfcialaidra •

4. Ya k-'f'sk-aiasLEs no'liuMialaLa k-'ek-ale<ialag-as L<Vkortsfak-as

^* ""'^ t"""^'"*! 1« afraid o.t.>oKn...tH„„er.

qa'Iaitea. liatumioae

tho famous
onn.

6. G'a'g-ai(iEinayaLg'a8 si'siuLg-a h Lo'kof'tsr'aLg-as.

Go to the bead cblefs sl'sluL the great s.iperuat-

6. Ya'satse wIst'Ens Lo'qalaidea ! "^*' """

llow great our named one!

7. G-a nc'XsoaiXdeX guaguanXs'alag-lL bai'aLihuias.

SlieHttidtonm rovo mo advice tl.oHlmmnn ,v,.nian.

». G-a ne'XsoaiXdi'X hamsViieXsolitsEus liai'aLilaqas.

Slie said to mo we treat each other tho Hhaiiian

n ^r , ^ . carefully woman

y. i a'-satso wist'Ens Lti'qalaidea !

How great our named one !

[To page 497.]
SONG OF HAI'ALlKlML.

1. Ts'sVcqauoda ts'e'tsaeqauf'da ye ya haa.

To wlioin all go for to whom all go for tho yo va haa
the winter cere- winter ceremonial
monial

2. He'ilik'aueda hailik-aueda.

To whom all f;o for to whom all go for
the hu'ilig-ii the lie'ilig'a.

3. Ha Soa'LEla auiD'Llai qTmrxLaiyaig-I'Iitsr) p'jVLpaLEms viVIaL-i-

In the beginning you ej.road wingn over your head which vou u«ed "theon. who

JJgjj lor flying alwayH

travels.

[To page 498.]

SONG OF HAI'ALIG-ILAL.-LA'LASKiOALA DIALECT.

Ai au aia au Lo'koalai ya ai ya.

Ai au aia au supernatural ya ai ya.
one

1. Haialig.ilaqul68k.a8LEla L.Vkoala ts'ri'tsae.,ulaqulisk.a.sLEla L,V-]r>

HamhgUaL song real supernatural winter ceremonial song real

koala

one.

mipiT
natiinil

2. A'lak.asLowisLas qoi'LaxElask-asLoL Lo'koala, a'lak-asLowisLas

^ou truly wdlbetho one you who will be untied supernatural you truly will he thl

one,

eyawa'lask-asLoL Lo'koala.

you to whom they speak supernatural
abou^ their wi.>«heB one.

3. A'lak-asLowisLas ina'mEnLeask-asLoL Lo'koala

You truly will be the you whom they will ask for supernatural
""* plenty ot food one.

one

718

KEPORT OF NATIONAL MUSEUM, 1895.

I ,

I }

[To page 498.]

SONO OF WA'TANEM.— LA'LASIQOALA DIALECT.
1. WlxaElf'tsfiLoX ts'f'Lwume'stalis.

Xotgoiiito(WinA'U- you who lit known
g'ills'a) canoe everj-wlmre.

li. WixsElCtafvLoX Le'quinfi'stalitsf^xa'na.

Not K» into canoe

whoHO name In known every-
where.

.1. G'i'lEmk-asaxs iia'noalaXusVna.

Kearod by all ningicians.

4. A'tsoak'asa g-i'lEink-asaxs na'noalaXusVna.

Great real fttareil by all niagiciiinft.

[To page 502.]

1. G'axaix'tex* g-axaitwaik^Os ya a hf; hO hfi ya ya he hO

Ho conii'H hure lie comes down ya a ho hd hft y» ya hi'i hft

2. G'ax{»i>:trx" wsV'latwaifisoa ya a hv he hfi ya ya he hfi

lie r.uniea here lie roHts nt tho foot ya a ho ho lii'i ya ya ho hO
of the precljiice

hii.

ho.

hu.

= 88.

TI;NK, KKCUKUKI) UY .I. C. FILLMOKB and K. IU)A8.

=1-

^=4=

G'a - xaix* - tex* - g'i
Clapping. I Jj Jj^\-^J J etc

a xai - twai - taua ya

=it^

-a-
hu hii

-G-

y»

ya ya - a y» -

[To page 505.]

Sola's qfistaya, sola's qasta yaiyi ya ya a ya yaa.

You friend, you friend ya ya a ya yea.

Naualaxs qasta'ya naualaxs qasta yaiyi ya ya a ya yaa.

Magician friend magician friend ya ya a ya yaa.

fi!=56,

TUNE, KECORDED »Y .1. C. FILLMORE AND F. 1U)AS.

^-^

-«?-

-(=-

X=r-^-

X--

Kapid beating.

So - las qas - ta

-21

85 - las qas ta

m — ,*-

yai yi

Eit

ya ya a ya ya

ya ya a ya yai

THE KWAKIUTL INDIANS.

719

^=1

fr^ r r r-

»-=t

fe=:a:

ya ya ya ya

Nan • K, • laza qas - ta ya

•(S-

gg^

□au - a - Inxs qaa - ta yai yi

ya ya a ya ya

-^ — P-

?EF^~

*=t

— h-

ya ya a ya yai i

ya ya ya ya a.

[To page 505.]

1. Nex-'aiia's ya ha ya a hsii a yc a a yaak-ala yiya ha hag'ila LEh'-'- 1

You said that liu .va a haia a y<> a a liail wuatber yiya ha hag-Ua cup

you

yiya ha (leyo'LtEnOx g'ax hf'i hed ha'iuiaiml yi ya hag'iLEhi a hai a

size ha wo a long time here hOi hCu vunoo in Iniiit yi ya lapnize in a hai a

of bc.niji rough weather

qastt''.

friend.

2. Nex-'anas ya ha ya a haia a yO a a yaak'ila yiya ha ha^-ila

Tou said that ha ya a haia a yit a a )>ad weathtsr yiya ia liagila

you

LEle'yiya (leyo'LtEnOx g-ax hei h«e Inf^xayayI'ya iiag-iLEla a hai a 5

capsize we a long time here hei ho6 HloepinK cupxize in a liai a

rough weather

qaste.

friend.

TUNK, KECOKDKI) HY .1. C. I'lU.MOlJK AM) K. HOAS.

J.= 88.

fe^^-^

-19- •

-y H

Bapid beating.

Kex*' a - nas ya ha ya a hai a a y« a

£ee^-eI

Fq^E^^g^

-(Sf-

fz.--^r-

ya a kya la yiya ha ha g"i - la . .

yc ya ha

■£^k^=

£=E

:£

qi5L - tsnux - g'ax he

he . . .

he. . .

(Flonrish.)

S=«:

W 0—^

-19--- -«-— •
-I ^

han-qKma yi ya ha g'i-Gla a hai a qas-te. , , ,

720

REPORT OF NATIONAL MUSEUM, 1895.

[To page 505.]
NfiX'Soai'k-qaii halahai'yiiXuya'tsGyas nau'alauxtsEle.

iiu told iiiu means of killing by his teotli magic groat.

TUNK, KECOKDED HY J. C. FILLMOBE, 1802.

J =112.

-2SZ

-ZT-

ZM •^-

Rapid beating.
Nex* - soai'k*

qan

hala • hai

:*— t

^1^^

taeyaa

nau'alaux

tslo yi ai yi

xuyaa

Slide.

rsc

— 1-

he.

I k

TUNE, RECOKDED BY F. BOAS, 1894.

J=112. ^

tT\

/r\

-^-0-

^±=^J=t

Z^ZZl

Nox* - soai'k* - qan

balabaiya

jizizsi

xnyatsoyrts

iiau'a - lauz - tsElii. {spoken.) ai

[To page 507.]

hai bai

bai.

NaiiLEx'ctg'ila heya luVnuLElx'ctg'ila ln'inix'Lai (joaya'lag'ila.

They iiiukuuHcoul'iiaud huyu Mitiy iiiaku us ciiiiI'iisihI thatitt that causes it.

TUNE, liECOUDEl) 1»Y .1. C. FILLMOKE .\M) V. 1M)AS.

J . = 56.

3|iiil=it?:^

Na -nu -cLx' et - gji - la bo bo yc ya o ye.

Rapid beating. ^^^^ etc.

i^H^^^^iS^iiPiii^

yo e - eLx' et - gyi - la a ba a ho- wux o lai ii yo o

Sm^^il^liS^ii^illB

*^£:::g£EEt£zi:l£::iar¥^

he-gyil-so qoa-ita-tan a ai ha ai bc-qoa-yo la ho i ye.

THE KWAKIUTL INDIANS.

[To page '07.1

721

!N('X\so\va.iX(ian lahiXsiiwiuniitso .' .>8 iiaii'ula<| o rio'^ruji.

Ho siiiil to iin< lio \vu4 noitii; to niiikii willi iiianiu iKinr iiiu.

nil' H" tliroiijili (tile liis
iii.v-.vil..)

TUNK, KK<'t>l£UKI> ItV .1. C. I'IM.MOUK AM> K. UuAS,

J - 8S.

Nux*- Hoai •• ai - ix* - 41* - fin )iu a ya i* lui Im anl la . .
Rapid limiting.

Jia iia ij[0 ya a li;ii Las.; ua •• wa - la

~~:.:^--■r:,v^_i'^"5=::--:t^=^,-

ba a

i:;^^~*__-z»T..rJz:.*

^SEEEE

:rt:.^:

— 9-

ak '

no o

u o C> gua haai

Lax <|()a - la

u LK dii ii wii ■ i wii - i yajia yaaa wii - i wii - i yaa.

I To page 508.]

Ha iiKnio'XmEu ts'iVe«ia yi'ya, lia uEiiin'XiriKn ts'a'e(|a, yi'ya.

IIii, 1 am tll(^ t>ii)y tsVeija .\i',vii, li;i I ,1111 I ho only ts'a'cjiii \i'.va.

TlNi;, KKCOltDKK llV.r. ( 1 II.l.lMDKl. AM> V. !H).\S.

^g^pE^EiE^ii^^;;!^

ip=z:4j_

.-• — ^-

Beating O Ji 5, ^ •^ ,s s ,N ,s ^j^.^
» » •^ *^ • 0 0 0 0 »^\

JJa UK- moX-mKu guai

isau

- qa ya 1

.Vii

1 .

..* •_

yi ya

Ha HE mOX-iuKi) yu lie . , i" yi ya a a G lia yai

a he ha a lia iiK- uiOX - iiuaj giiai t>an - qa yi ya

NAT MUS 1)5 to

722

REPORT OP NATIONAL MUSEUM, 1895.

'^^^mi'fMw^

jS-

a a ya

bit

yai a

^ti

_«_•_

-^>:=-i'

-S-f-J?-*-

ha DE-moX- niKn yu he

[To page 508.]
1. LalaxsE'wiimatsoXdEuO'guas JiaxbiikualaiiuXsi'wari laxsuwajx'ihi

Ho makoH uio tii'u'uiiu uiu

iSiixbakuulaiiiiXarwau

hao.

lit) makes iiiu
ontLT

2. (i)'oa'(i'ulx'SE'\vaiiiatS(»\vam<) q'ulxvsKwajjj'ila (^'iilXsEwaij-ila wa.

HiMiiakcs nic ]iiiTO making iiiiie making: puri) wa.

3. Ha k*'r'ohrtsLa'iioya aia'iiir''lala (['oalahagMhf'r'LawO.

Hu, not I spoil (lilV') 1 tlio lilo inaTtcr.

fA—a>-

lUNK, UKCOUDEl) UY .1. C. I II,1,.M01!K AND I". HOAS.

1 K-

2Et

:=]-

~£gFf^

1. La-la - ax

2. Qoaqa alxs

sa ha wa
sa ha ^va

a nia a tswa noX Bax ba

a 'liii a tswa uoX Bax ba

TZHt

"JJ-

a
a

}ia
ba

kn al
ku al

11 uX si
uuX si

rMri-ij—

wa
wa

fct?:

'fefc?:^

:?=-t

fe!=

lax
qulx

swa
swa

he yi
be yi

h»'
bo

h\ wu
la wu

wa wa wa
wii wii wii

li;

wa 1 wa
wii I wii

-"SI
— I —

Irmn-i:

-i9-

4=1::^=^:

i i. 3, Ha-k"o

i . i.

bo oa

La - uu

is:

f--^^

-y-

bo o* gua ya

a a

me e iK - la

^C^

^^=^

q'oa

rr:

ho —

wiii hi wiii

:-4==4t=::1:

wu - 1.

THE KWAKIUTL INDIANS.

723

[To page 509.]

1. ILilan wewa/L'(.<ialaiyi, halan wiwaL'0,,ulaiyiyn balauvo h-Ua

My „„u.lm not strong enough n.y n.iua i. not H.rona onoui ' ''"^ ' "'J'a-

wr'ya.

2. Halan k-ik-^'layoyai, l.alau k.ik-n'In.Hlaiyiyr halanw,, l.alawe'ya
S. 1 lalau (loxnaLElayeyai halaits'aihah.xq'fiiOsia. '"" '"'

I have seon it Uh wintt-r corom.nial.

TUNK, KKCOKDEU ],V J. c. FILl.MOUK AM) !■ . „OAS.

«'■

^IzrE

-f-

-(S-i— ,

Uapid beating.

1. Ha - Ian ^vo - ,vil - i.G . ,,a - 16

2. Ha - an k'i - kTi - IC - , a - la
S. Ha - Ian do - xua - a - i'e - la

-e- ^f:

yv eye
yai iyi

yc eyo

y«

ha - Ian we
lia - Ian k'i
lia - lai ts'e

wil
kTi
ts'ai

I.e
le
lia

yaa

qa - le
«ia - la
qe - ue

hi
a
Hi

mfczzzt:

mm^wi^z^^-iMmm

a
a

ha - Ian we - wii hi i
ha - Ian k'i - k'a hi i
ha - lai ts'e - ta'ai lii i

ha- Ian wi - wii hi
ha- Ian k'i - k'a hi
lia- l;n ts'e - ts'ai hi

r.
I.

,'=72.
Slide

[To page 512.]

TINK, KKCOKUKl) IIY .,. C. KII.LMOKK ANr. K. JioA.-^.

Simile.

liapid beatiuir. ' " ' ' -^^::d_z~E=yj

liapid beating.

Wo wo

kyaa

^^^^^^m^mm^Mmmm^m^

ai kyaa me - La

ui.

ai.

ai - kya-j
Slide.

M^^m

-?:±:

ran:

nie - La

-Ft?

, ":• ■ " hai

T24:

REPORT OF NATIONAL MUSEUM, 1895.

) ; i

[To page 525.]
1 A a niiuala'q, si a si nauala'q hfi.

A a magic a a, a magic hu.

TUNK, KECORDEn BY P. UOAS.

J = 72.

izc:

-h-

-«-

^-=r

a — i-

uaua - a

\-^

±:

-7-t

f— •-

t±3^

-«-

::^=:z^t

lak fi a ft nau - a

Intervals throughout doubtful.

a • lau - ku

[To page 527.]
K-l'NQ \LALALA SONG.

1. Yiya ham ham ham ham ham ham ham ham ham ham ham ham
yiya ha.
No'gua ahaik-as haialig-ila q'oa'yag'lLk-as BaxbakualanuXsi'wae.

I real tamer I say fur Baxbakiialan\iX«i'waO.

5 2. Viya ham ham ham liam ham ham ham ham ham ham ham ham
ham ham yiya ha.
No'gua aha'k-as mri'mutseg'ila q'ofi'yaguL IJaxbakuillanuXsI'wae. .

I real pulling (ri'd cedar 1 s. y for iiaxbakualanuXsi'wae.

bark) ffum bia back

[To page 527.]

SONG OF THE HE'LIG-A.

Hama maio qfi s laix-dr-a haialik-imaxiilisaiyasdxdoxs Lokoalag-I-

llaina iiiaie for be goes to i)rc8« down liis wildness for you for mn suiwrna-

LawO; hilma.

tural oiie bama.

[To page 535.]

10 Nomeya' mlmeya' uomeyfi' nOmeya'.

Old, old, old, old.

NumOstalisElayuXdoXs na'uoalakoa. Nomeya'.

old going all around tlie world with magician. Ubl.

TUNE, KKCORDED HY J. C. I'IM.MORE AND F. BOAS.

mmm^^^B:^m^m

No-meya, no-meya, no-meya uu-meyu. Nu-mes - taliselayuX - doXa

Beatiug m j',, J^l etc

^—0

-t-

-tS

rJ=.ti

Slide down.

na - noa - la - kwa. No-meya iiO-meyu uo-iueyii uo- lueyu uo ■ uieya.

THE KWAKIUTL INDIANS.

725

±—fLz

-t9-

[To page 538.]

L'E'SELAGI'LA rjO ALO'LENOX.

Mink and wolf.

K«aU.utl. ^V,„ter.lanco U.s all of .,i,rer..m pieke.l o,.t f.™.,

Laam la'wis x-isa'LC^ LoLaElqama'yas aLo"l^„ox. L^'lJ'nJ^^T ^a

said .lisap& *"«"•"•■••'«-'-'■ '1-voir. 'r„..Miti«.,.,i„,„,.. ,„e

x-isa'Lax La'wayos L'e'sElag-i'la. La'lao yuduxp'ET.Xoas'mi'iLav
Ljl'wayos L'e'sElag-i'la. Ts'ix-ila la. na'qaya « L'O'sElag-i'IaTa's 5
Lfi'wayos mO'iLasEwae. La'lac L'e'sEJag-i'la aa'xsOlax-'it xGs na'daO
qa s le La'qoalax ya'lc xOs La'wayo. Laam la'wOsexa la qa'nuL'it.

to «,. watch w,.at .1. .,„.„.. ,,„„ „.,_, ,,„.„. ,1^,,,,^„,^„;;

Wuno'Ems xf.8 La'wayo. G-ax lae hOxwuL'E^sEla Ir-da mok" x-isft'La

H.....a ,. .... ,,^ ,, ^^ „.^^. ^^,,^^ a.

H.'na'kula am la'wis la'xa La'wayo. Ho'x-'ida am lawis. da xSa

'StT* U.said to the «al„.on At once u .. ..i.l .., " .'iltl

ax'e'idax xa mELiVik- ma'ts'o sa La'wayos L'e'sElag-i'Ia. L.VlarSk-'' 10
ex'odeL>esElag-i'la: Sa'eL y.Vla xEu La'wayo; la'ams k-'e'lax-'iLE,, nOu-
k-'ex'edalat'a L'e'sElag-i'Ia a"n.a. La'la^'i'us'E'lsi da LoIISqamaya's

to, ...self however „...u only. then it i. they sat on the .h Jl^: J

, -„i- A - ""■" the ground

aLo l.nox qa s ha'mx.'ido xa mEL.vk-i k.'ilk.'a'x-iq. La'lar. i.VxulsO

wolf and theyate ... ...^ _. „.^^ ^^; ^^J-

L.'sElag.i'la qa s wu;nwix.'idOq ,,a s k-Tlax-'idOq^xs mo'kua. La'la.

tiuf) 111(111 i,„„. I lien it is

*h^l*:i^" ^" ;^:r -^,^!;tH.;;ir .,... XhenUls heweiit „ii„k

lag-.'hulala xa mo'sqEm xawr'.,um. K-'es qa'aLt^'s k-V'lak-'Onava ; k-'Os

taking the tour sUulls. Not it was he elubhed then. not

-/!• 1 , ^ KIlOWIl

'^the ' ^? ;;'^' ^1?''" ^'^' k-ik-i'lnalaLP da aLo"10noxoa'xa l.ai'loxsaL.

""- '"^""""^■- ^'"■" s^iif *^:;^.^;;-,f::ij:*^ '•"• --vesat two days ,.,.;

La'la,. laastot lax k-ik-i'lnalaxdEiu Lasa l.vi.,olaLar'. Xn'Xua r,a s

^"""ir'-^r '■- "Hn.i...hao. these Jn.es. .11 T'

^2d":!r- ^ 'Id ;:^^'^ '':^:^'^^^'^^^- ^^-'^'--^d.na'x.'idaxs

tribes. "W man was K n.kuasa'wao. Not it was daylight

726

REPORT OF NATIONAL MUSEUM, 1895.

It^

) : I

llfx'dfis L'e'sElag'i'la. LEx'e'it qa s 1*1 lax Mfrnkumlis Lfi'wayoguila

lio went mink. IIo Htarted tor Ioko to Mtt'rakuniliH ho ma<lu salmon

in a rnnoo trap

lax. Lfi'lao qofi'LO. La'wayogullas p'ao's laf' Lu'wayOs. La'lae (jfi'sMde

there. Then it in done making sahnon weir Htono it is liiH Hulmon Tlion it ix lie walkn<1
Halil <laro 8altl w<>ir. suitl

L'O'sElfig'i'la (ja s k'oa'g'aale la'xa t'O'sEm. DO'qoaLa xes Lfi'wayo:

mink to sit on rock on the stone. He looked at his Halmontrap:

"Ma'sos raats'owf'q'Os La'wayowe'?" "Qa'ma'spf'ts'a'owOsf'k- k'uma'-

" What your tigh in your trop nalnion trapf" " What little little

5 pr'ts'ok'uX." La'lac quL'c't xPs x*r)ms: " YO'koas'oEin akun LjVxu-

biill head."- Then it is he hix head: " O, that is pretty 1 I work

Haid scratched

malag'iliseLEn La'Lawawuxsilag'lLd. Ts'ExatE'nda'xLr'laq"." La'laf'

hard on the beach looking after the salinon Throw it into the water." Then

trap for it.

e'tsatj": "Ma'sos inat8'ow»7(['os La'wayowe'?" "Qa'ma'spr'ts'jVowf'sf^k.

a^ain: " What your fish in your trap Haliiion trap?" "What little

p'a'esptltsok". {etc. It catches in turn : ts'E'mtioapets'ok", xu'lqumpr'ts'ok",

little tlounder. (etc. It catches in turn : little eel, little dogtiah,

La'mopets'ok", g'o'inaSapets'ok", ts'Ewu'npr'ts'ok", (loa'xnispets'ok",

little perch, little wilver perch, little cohoes salmon, little dog salmon,

lOhano'npets'Ok", gMxoa'pdts'Ok", sa'tsEinpt"its'r)k", sI'siuLpcts'ok". Then

little humpback salmon, little steel head little spring salmon, little si'siuL. Then

salmon,

mink says:) "Yu'wis, yu'wia, yfi'wis, yu'wis." Aix*'ite luVqaes

mink says :) " That is it, that is it, tliat is it, that is it." Good was his heart

L'e'sElag'i'la. La'lae k'u'ls'r*tax qa s axsEnilO'iso s'a sI'siuL la'xa

mink. Then it is he took it out to put it on the the. si'siul, on the

said of the trap rock

t'e'sEra. La'lae L'r''sElag'i'la L'Exui't xa <i'oa'x qa t'a'g-ix tses

stone. Then it is mink broke oil" the hemlock for layer for his

said

ya'iiEin.

game.

Laam ncnpXL laxis g-o'kml Qa'logwis. La'laO lag-a'lis

Then

he went
home

to his

house

Qa'logwis.

Then it is
said

15 (|a s lo'LtoO.

to go out of

the canoe

L'e'sElag'i'la:

mink;

Koa'leL Jim lawistl abE'inpas. La'lat"^ ya'q'eg*a'Lf

he went
ashore

She lay-
down

it is

said

his mother.

"Qoa'Ltsos he

"Do not stay

qoae'Le

here

Then it is
said

ha'tso'qa s

grand
mother

for

he spoke

lao's

you go

qaxs

x-ix'T'ta xEu ya'nEine'x." La'lae abE'inpa.s lE'nts'es. La'lae la'g-etiElisa

this game.

carry in its n
JlillB

xa Xua'k'uii.

tlie canoe.

La'lae

Then it is
said

Then it i.s
said

wax-
in vain

his mother went down Then i* 1 1 she went along-
to the beach. said side

dox'oaLaxs xa Xua'k'un.

the canoe.

she looked
into canoe

A'EUl

Only

Ifiwise abE'mpas L'e'sElag'i'la sE'lsEluxs'alis laa'LEqEmaLis x-tl'mste.

it IS said his mother mink became twisted on it turned backward

became twisted on
the beach

20Nri'Xua le'x-'itEns o'guitae. La'e dO'x'oaLEla xa sI'siiiL.

All it turned over her body. It is she h>oke<l at the si'siui..

said

nand'kiileLo L'r>'sElag'i'la abE'mpaxa xE'nLElae la «iiiLa.

he hecanie tired mink his mother staying too long,

of waiting

her past
head.

La'lat"'

Then it i.i
said

La'lat''

Then it is
said

THE KWAKIUTL INDIANS.

727

tses

qaxs

Elisa

: iilong-

• past
>ad.

jiVlaf'

len it is
said

ifi'lat*

len itix
said

LiVxoleLr L-f'SElaffi'la <ia s Ir do'xuidE xf'S abE'inp. Lfi'lar do'x'ua- 1

hi) aroHe from mink to ^o look fur IiIr motlier. Then it ih Ii« l>e-

the floor Hiiid

LEla xf'S abE'mpaxs ainar .sE'lsEluxs'alis. <' A lia ha ha ha," nr'x-hit'a

lii'ld his iiintlier only t'.vlHti'd on thn "A ha liii ha Im,' Haid howover

on tho
licach.

L't''8Ehig'i'la dil'LEla sea abE'nip. " i^oa'yildE's ha'ts'awO. A'Em

mink lanilliin^ at hiH niothcr. "Just ho f;rand Duly

mother.

ino'mEhi'o." A'Ein lawisti LT-'aElag-ria dri'x''it xvh abE'mp qa a

you are too glad." Only It i.s .-(aid mink took hi.s mother to

nri/qanir''atEiidr'x .tfof''L.H<)f'lEs xa hl'xdr sE'lqoamr'sta. riai'Em hlwisti 5

Het them arii;lit herliinliH the tlierit twisted around. He it m said

L'C''sEla}?"i'la (jriXsala xa sI'siuL; hi hl'stits. Laiaf' k'V'qayi'ntaf'S

mink <'arried at the si'siiiL: he went op from Then it is he put it on a box

liiUs the beach said

yil'iiEin hlxa xatsE'in. Laa'ni hu' tsil/<|na.

the game on the box. 'I'lien it is it became

said I'venin^;.

Laaiii laO kufxala lO da k-ik-i'liiEhiLaxa laxa iffi'miL. Laa'm laO

Then it is they beat they the kiki'lnala at the night. Then it is

said time were Haid

going to

kur''xah'' da k-ik-i'liiala <|a r-da h'-'Lai. LO'La'la k-'O'lao-nxs LT'SElag-i'la.

tbey beat the kik-i'lnala lor the exiircled the dead killrd by mink,

time in vain iiues

"Lu'niEiis hf'iiax'ah'Lai' i)r'])axahii' LElr-'Laalai- xEns (i'ri'hjUa."10

'We will tiy in bouse to .shamans calling with music our ts'a'eqa

bring bai;k novices."

La'hir' da iiErno'kur' L'ri'yii'tsa(|oa: "LamEiis wuLaxoLai' i)r'])axalai'

Then it is the one replied: "We will beat the boards shamans

said in vain

k-iliiEhiL xEiis (fil'laLla."' Lfi'lar- <hi iiEinrt'kuf' L'n'yntsri(|oa: "LaEms

bringing our ts'aiMja Then il is the one replied: "You

back iu)vic(s. ' said

xosit'f'Lai' nf'iiEinrtkoai'!'' La'lar yfi'ti'r'jj'aLf' da a'lxLaO: "La'Las

wash your- friends!" Then it is si)oko the last: " Yon will

selves saiil

nanKhiEmh'LoLai' yayihlmOXoai' ; iiaiiEintvSaEniLEnsai'."

face the rear of the house uninitiated ones; we will go in before dark."

Laa'm laO iiOLti'nlag-iliLe da k-ik-i'liiElaxs k-V-asdOxiiiaO wiiLa'x'a- 1")

Then it is they gave itnp in the kiki'lnala not there they heard

.said the housi^

LEh"' da ho'Lati'Esa xf'S sf'snatahig'iliL. "Ma'tsEus g-uiainayaEus

it the listeners tln-irs what they were trying " What our chief otir

to obtain.

g'a'xtsog-ax'T' K'O'x'a." Laa'ni lawis ([a'aV'tsaVa. Laa'ni hlwivS.;fori'Le

let him come IC-ex'." Then it is (bey went after Then it is done

said him. said

k'nf''xayas K-O'x-i lewis iiriLiiEinuot yix jna'yusnstahig'ihik" ^^»ma'xay^)

what he in- IC-cx' and bis cousins that raccoon and killer

vented whah>

^o tanir'nas. Hii'iniis woq'oa sC Ts'Esta'yutioa. La'hie ina'yuauati'ilag'i-

and s(|uirrel. S\w his sister Ts'llsta'yuqoa. Then it is raccoon

said

lak" qa/s'it qa a h"' k-'uxaotax o'ndtHExstaya aa kuc'xalataf'. IC'u8tO'dr'20

went that he went pulled out in the rear corner of dancing house. Tbey sat in

(board) the house the hole

ma'yuaiiatahig-ihik" io taiur'nas hl'xa k-'uxsEwak". (J 'ax laf' K-ox*

raccoon

and squirrel at the board pulled out. lie came it is K'cx'

said

728

REPORT OF NATIONAL MUSEUM, 1895.

lyix'ul't iiEinri'i/ctbedo Irit'si yix'uT't liini Xui^/laqawuls. G'fi'x lsu>

litMlanceil nHlidit tiiiin liowuvur liit daiici'tl itiHHiiid lie went out. Jlociunu H ix

MUid

T'ldiLr^ K-ex' (lii 8 yix'uI'deE. Yix'nr'inrLtsosr's wl'wati'osi:

iiL'iiiii into K'f'X- to (Inuco. Ho ilnticcil witli tlioni lilrtsinturs:

tllO lldllHtt

Qa'ciiixaLiTla Ts'Estfi'yrxiur'.

Spmiil your li^H Ts'KHtfr,vo(|iiii.

Lil'lat^ Xuf^'laciawnlHtl K-Ox*. G-iVxlar Xnr'Iaqr'T.f^ K*r*x*. Tiaa'm

Then it in b(^ wont out K-(ix\ Ho riiino it in lio wont into tlio Kf-x". Thou

Hiiid Hiiiil lioUNo

r» laf' <i'oalil'LaLa xPa yixu'niL. Yixii'inLfuK'S x'o'insas Lo'LaKlciamrx-dOs

it is ho liiil his luimk. lliHuiaHk tho huaiU ut' tliocliiol'u Huna

Haiti

aiAVlr'nAx, LiVlaf' (I'a'mt'c'tsos sa cfE'intEmffX:

ofthowolvos. Thon it is llioy Hnu); hia Honfj:

N.iiil

Q.apamri'ld Rvx-fixd L,r»LaE'lqaiiu"x'd("xs aLo"lf'ndx.

I'ut nu hcail Krx' tluM'hloKt sons ])aHt of llui wolvos.

Lfi'lar lil wills ji;*ri/xlaOf''itet. IjiTIaf' (|61xMdux sa xawr^i. TiiTlar wax*

'riiou it is lu' wont lio caino it again. Tlii'n it is tlioy liun;l on liis tlio skulls. 'I'licu it is tlioy
said out is saul said licidy said triod

k-'O'lax-'itsO sis {fo'knlot. Lar- do'x'iiaLELExs liOimaa'xoL lie'iknlfix

t< kill hiiu his trilios. 'I'lioii thoy discovorod ho it was hohaddoneit

lOLo'LaEhjamr' s aLo"lf'iiox. Laam la/Xso la'xa t'E'nayi laO. TE'in'yalr

the chief's sous of wolvos. Thou ho wont at tho dourintho it is They made

tlirouKh roar said. sounds

tajnr''iias lOwis iiEind'kiiA ina'ynsustalagfilak". G'ax'am rVidoL tsp.s

s()uirrol ;iiul hiH i'rioud raoooon. 1I<' brought n<;ain into his

the house

si'siuL, laa'in yixuina'la xa sI'siiiL. G'i'l'Em lawis iif'LEinx''it la'xoa

Hi'siul., thou his nuisk tlio si'siul.. First it is said he showod his at the

fai'o

t'EX'i'la la"asld't'et xes yixu'iiiL. A'Eni lawis j^-o'kulotas sE'lsElxs'alrL,

door thou ho Jinoov- Ilia mask. Only it is said his tribe hocanie twisted,

orod

laf' dr>'xoai> Los yixu'niL. Lfi'laf' K-vx' da'doqawa xHs iia'Xua Lf'LE-

thon they saw his mask. Then it is Kox- solootod his all his rola-

said

ISLala ^a'w("8 La'xula la'xa na'Xna l)Ef>na'nEm (ja s q'ti'lax-'itamasf'.

tivos and his likod uiuouk all uumi to make tUoni ulivc.

the

Laam la'pa.

That )8 the end.

[To page 610.]
KOSKIMO DIALECT.

Xu'tsax'ostdwaya x-ctsax-dstowaya Lawu'ltiainaya Lawii'ltiainayas

Look u|> to the world look up to the world chief's son chief's son

Q'd'misila Q'd'niisilji.

rich nuikor rich maker.

[To page 612.1

LA'LASIQOALA DIALECT.

TTayasa lidnd lalli'ya lioiid liaiiil liiiii.
20 Hayasa lidiid laliiya liond hanii hiiu.
QoaL qon'sayak-'f'SLas wia'laL.

Do not cry you will re-

turn safely.

THE KWAKIUTL INDIANS.

729

Laa'ni

Tluiii

tSf'S

[To page 614.]
LA'I.ASIQOALA DIALECT.

Ha ha Iriff-aiiKniLr. liiVyalaliU|oIa ina'lats'Es imViiiLr'axtowr' ha ha ha. 1

ilu Im vcpii (loii.it 11 b<hmI "Dswer wuhIi tiili

lino iiio

.Vim wild liriiiu tlio lia lui Im.
HdiitliuiiBt wind

[To page 615.]
SON(J OF ME'LXMEK'S.-LA'LA.SigOAi.A DIALECT.

Haii'Lf'lalisLr)L<|'iVyus(|Eiuayri'ita.

I will liHtoii t« j'ou

liavini; till' (lid talo
nttai'hi'd to it.

Hau'Lt-'IalisLftL aiidguadendXslar'da.

1 will liatou to you wliat licloiifjn to i.s.

[To page 630.]
SONG OF THE DEER.

1. Wa'xalaLEiis xa'LaLxa <ir''\vatst-'a {?-a'xtsf'k-as g-ilio-a'lisa {?-ilk-E-

W.'Nii.v wa diiyiiitcawny the preat dorr romiug great real HtaiidiiiK on "iilandinK

ya li.sa ha'maLElIsa h-'hioalaLr', ((O'watsd iia'iioh'nr'k-as Ic'ltioalaLf' wO 5

''ovl'r't'lif '"'■''•'"« tlie tribes, great deer Huid to bo fool real tribes we.

wliole world

2. IJa aix-LCLa 'hints L'a'yr-mr'ista lE'nixumr'ista gnEns la'aiLox.

Ha weHballlie thin fared dry in moulh wo Hball go '

an tsaqalisa da'oxtionr'isLa x-iiits'ak-inr'isLa qr'watsf' na'iidlr'nr-k-as

.anso bin. bad staring at bin, «';*',|j'4f,l?:'|:y^^^^^ tbo great .Jeer Haid to be foolish

lo'lqoalaLo wr,

tribes \\(\

3. Ha aix-tElah"^ ai'g-iLmalag-ih-'isa g-jT'laix-dti q''u'nalag'il(-isa

llo Hhallbe made Ko,id all around first li«hling Hii.ldenly

g-a'laixdo pE'iiqahig-ilr-isa wi'hik-'inr'g-ih-isa La'qoak-liir.g-iloisa. 10

«r»t gbire all around hi«;hneNS on bis b. dy eofiper o-, ]„« j.ody

ba yaxoa wuLE'iiiiid'guas liJiiyii'ik-ila a'in'aikila hai'indsEla wu'LOda-

, ^'T: »-;»•;■" ''••'vi..K bis unbroken not erncked that is antlers taken

lag-ili"its(>8 ai'yahiunxf'lis h-"'lqoalaLr.. Ha, wai'g-a x-ins xa'Layaqa

onevery where speakers of tribes. Ha, let us drive him awav

wai g-a da'daxiil.'tsE'niiinxLas da'xoaxsalr'tsE'inur.xLas t.s'r''f,sr'L\vahi-

letbin. (ry tojuiiiii as far as jiossible .iumping over the highest one famous ill

gdOisteiH hl'lqoalaLO, qr-'watsr- mViiolr'iir'ik-r.s h'-'ltioaliU' wv.

around tribes, great deer sai.l to lie foolish tribes wA.

[To page 631.]
SONG OF XO'MAS.-LA'LASK^ULA DIALEt^T.

1. Aix-'a-nLts hcilisLoL nfunasa'.

(iooi you made right old man.

2. (^ais k'iir''latsr'nr'Lr)H noniasa'.

For you will give a feast old man.

3. Qais t'Oqoap'r'iir'Los noniasa'.

For you make u fire with old man.
stones in it

PPI

730

REPORT OF NATIONax. MUSEUM, 1896.

TUNW, UKCOnnRD BY F. BOAS.

Sfe:

J ^118.

m . . . . hti fim

ii^

31^i

Aix*

am - aiuLts

Qa -

k'uo - la -

Qtt -

t'c - qoap' -

li'-^

■r

iE^^mi^m=?=^

hoi - l;s • Los
ta« - ni" - i/)s
c - uo - 1^3

no - ma - sa
no - ma - hA
uu - lua - au

;;{

h& - dm

[To page 631.1
SONCi OF AYI'LKOA.

1 Ohoya hnya hoya hfi, huya lioya ha, hoya ho hya who ho.

1. AOyaLalax g-ius yayax'ap'aOisr'ik- liix h'»'wa.

Slowly wo iiioo iigaiii.sl oacli other in worM.

On ground

2. AOyaLalax g-ius qa'qaaap't'L g'ins lax lo'wa.

slowly wo wiilk racing we in world.

.'}. Ila, iio'guain anx'aiKioa'iiias g-iu g'iVyuLf* lax gun'paalr''tsf'S

lla, I am the ono wlin makes I come to you from the north end of the

clouds

5 lo'wa.

world.

4. Ila, iio'gnani ])'E'lxp'Elxrimaa g-in g-a'yuLC'X lax gufi'paale'tsf's

Ha, lam the ono wliomakeH I come to yon from the north end of the

the fogA

lo'wa.

world.

5. Ha, no'giian\ i.T'xL'f'xa'nias g"in g'a'yiiLeX lax Lfi'qoag'ilak'as

Ila, I am the one wlio makes the I come to you from the copper uaker real

nky red in the morning

owa.

;iOod.

10 G. Ha, nO'guam ts'E'lxts'Ehiofi'mas g-iii g-a/yuLe g-iii lax aix'ts'um-

Ila, lam the one >> iio makes it warm 1 come to you 1 from the bright

g'ilak-as owa.

maker real good.

7. Hji, la'mla lac a'daxEnesElaLr'S Lawii'lqameLos amia'xalasots'esa.

Ha, and then he will perform the TongasH your chief's sou. the one whom we praise,
dance

[To page 631.]
SONG OF THE KILLER WHALE.— HEILTSUQ DIALECT.
Amiaxalalaqai ha'lx'ainr>x'.<na8'oqai Lfi'LtsIstaiLElakuas'o laxs g'o'-

I'raiHe the killer whale coming up in the house real in the good

kwasovvawiisqai he'mask-as.

bouae the chief real.

THE KWAKIUTL INDIANS.

731

[To page 631.]

SONG OF THK UAVEX.

QaqiVm. Qaqan qii<|au, <|a(|aii. (|iu|an, qaqii' quqau.
(^'aur-'staisElajj-ilaisk-asV* <|owik-a8V».

Siiariii;; aroiiiul real ruvt'ii rt'iil.

Yri'yaqayalarnoxqoaso qowilcas'o.

KiiuwiiiK to obtuin wealth rnven real.

[To page 631.]
SE(;i{KT .S()N(S.
Ya'mFinr''X ognii'yiyaha, yu'inEnoX ogfiiii'yiyaha.

() yioi Hinall |i<ior iiiich O yuii Hniall piior hiuh.

IIIII'H OIII^N

llailoqosi'iiiEiif'X ogiiii'yiyalia, liailoqoa'mEiir'X o|ifuii'yiyiiha.

SgioakiTs Hiiiall iiik^h to iiic, Hii«aker8 hiiiuII oiich to iii«.

[To page 633.]
i.r)KOALA 8<mu.

O O A o

^ = 12G.

-It:

rnx

Ill"

SI/

yii

y*'

-T^

qoa • yes

._^ -^ -H-

Lo - ki)a - nc
A A

ye e

:=-.p^t-

# -

'^-

-->— :^r_x

-^ —

hak - litis

ha - iifit - niota

sa - Ciiic - ncL - ko - a - ue

afi qe - ia - et an - T-s i,o - koa - ue ii he lie ye e.

[To page 633]

SONU OF THE NUTtJA I„VTI1 SOCIKTY.

ff^ff

732

REroliT OF NATIONAL MU8EUM, 1895.

[To page 633.]

HONO «M' TIIK MO'TCLATM 80CIF.TY.

A A

T-

r=-^-^=

be ha ya - 0 he he ya ya - e lie he hu ya - e.

^^^^^;^E^A

[To page 634.]

S()N(i OK AAl'lAjK.

Fink.

ii^=3<_v^E3i

— !k —t

Ha yfi ha yii.

Hii ya ha yii

nana u M luu.

-lit

-4-

« 4 — jr— i^fv-^- .J. ' ^ — • — #-T-* — « ■:^—i-ia -■

hii ya iia • uu u \a me. ua ■ iiu u Ll uie liu

[To page 634.]

SONO OK lltNKMIX-.

ya.

Ha - iia - 1 ya i a na ha na - i ya ha a ua

Clappiug.*? C^Cffff. "rf*?* I etc.

ha ua

hil nai ya ha nai yo

:-T=q:

ho uo

he ue mix'ana

:^q:rr=q-

iiv ( \ — J — (__ J — — I — I 1-

haa uaL wek qua - ta ma -

ha na - i yii

♦ ♦ ♦ b* *
ii ua ha na - i ya hii ai

a
*

:i:

:q:

;4:

:3=q_ii

■^ ♦ b* ♦ ♦ -* b^
ha na a ha na - i ya ha ua - i yu

^(^ ( 1 ) The last note drawn down one eight.

— I 1 — I ^ -j y-

ho uo ho.

TIIK KWAKIUTI- INDIANS.

733

^11

itrt.

[To page 642. |

lyi^^^-^^^^^m^^

Hu iiii

liil hu
O

li.i ho
O O

lio ho
O

\vi"k mo

i"u; - taq

hu Q(l

hu.

The tbllowiii}? son;; is one of those sun^' by iiicnibeis durinjj the
initiation cere nonius in the house:

«>

J r- 88.

,^_.^(-

-z:P:.

LTirv"

dtd

A - ya ytj - yu yc
liapid heating. ^^^ etc.

O O

feiisi

yji

o c

\n:

i=l^e^£!

tiiq

a yo

ya yc

|^^^=i_l

ii^^

I.e - tci

til

l,o v«

>•«■•

This song is repeated ad injinitnm; in tl»e repetitions qnarters lire
beaten right through. The diincer jumps at the end of ea<!h (juarter
from one foot to the other. At each jump he lifts one hand and extends
the other downward and baeliward.

[To page 656.]
.SONG OF «LEEP.

AiwoL woxkua', aiwoi. woxkua'.

oil how slcejiy wti arn! oh liow Blceiiy wo arti!

Ade gugo'et noL g-amk" aL ts'Km hixha' ya! Lag-ix- txahla'uL

Whenever strikes me the heat of licavcn ya! a^ain comes

dEm wox qa s nekc Em wox, kua!

(future) sleep to the hiisliaiid of sleep, kua!

AiwoL woxkua', aiwoL woxkua' !

Oh how sleejiy we arc ! oh how sleejiy wo are !

2.
3.

t.
5.
«.

J).
10.
11.
IL'.

i;i.

M.
15.
Ifi.
17.
18.
lit.
20.
21.
22.
23.

24.

2().
27.
28.
29.
30.
31.

32.
33.
34.
35.
36.
37.
3H.
3i».
40.
41.
42.
43.
44.
45.
46.
47.
48.

LIST OF ILLUSTRATIONS.

PLATES.

Facing page.

Nisqa' hfiwldn'ss n^prcscnting tho wbitt- owl 324

MaHktt of tin-, clan Qaulia'du, Ni8(|a' 326

(iravo uioiuiincnt representing tbc hn'Xhok", acreHtof tbe clan LaxKOol'llio

(^'o'nioy no 336

Copper plate with design reijresenting the hawk 344

View of Fort Rnpert, looking v.'; .^» ward, Bhowing blanket posts («, h) 345

Chief holding bis coppisr 346

Counting blankets 348

('ounting blankets 348

Chief delivering speech at festival 348

Cliief holding broken copper 354

("hieftainess holding broken copper 354

Imago reju'esenting the rival chief 356

IIon.sepost8 reitresenting aiiinials holding coppers 357

Daneo of the chief of tlie Ilairnalino clan 358

Colnnnis in Fort Ku]>ert 379

Statue rej)re8enting the killer whale 381

Statue of chief selling a copper 390

Statue of chief breaking a copper 390

Carved dishes used by the Fort Rupert linlians 390

Carved di.sbes used by the Fort Rupert Indians 390

Posts in house of Qoe'xsot'Onox 414

Rock carving on l,he beach at Fort Rupert, rcTesenting the face of

HaxbaknrilauuXsi'wae 440

Rock carvings on beach at Fort Rupert, representing the si'a monster

la'k-im and a number of small faces 440

Rock carvings on beach at Fort Rupert, representing a series of faoes 440

Rock carvingson beach at Fort Rupert, representing aseriesof human faces. 440

Tree burial in Fort K'upert 441

Dance of the lliVnuits'a 444

lla'niats'a coming out of secret room 446

Masks rei)ro8enting BaxbiikuMlanuXsi'wae 447

Raven mask and ilicss of red and white cedar bark, worn by the HiVnuits'a

of the Na (i'oa(|ti"i(i 448

I )ress of Walas Na'ne 4(57

Tho Noo iilemala 469

Mask of N nlmal 469

Na'na<iaiialil daneo 472

The Walas'axa' 477

Wolf mask 478

Dancer of Mi'ila 484

D'Kutsiii 491

Paintings on the sides of a bedroom 496

Painting on the front of a bedroom 496

'Ihe master of ceremonies, Nu'xnemis, and his speaker, Ho'lelite 501

Place where the secret meetings of the winter ceremonial are held 520

Tho rtiturn of tli-i Ha'mats'a 528

Tho return oi' the Ha'mats'a 594

The lla'mats'as of the Koskinio in a feast .'>95

Lao'laxa dance ^ (>26

Mask of the Nootka, reprosonti.' ' tho Hi'uemix 634

734

THE KWAKIUTL INDIANS.

735

33(5

3'14

315

346

348

354

35fi

357

35«

379

381

390

414

410

440
440
440
441
444
446
447

448

4(57

469

472

477

478

484

491

496

49(i

501

5120

528

594

595

626

634

49,
50,
51,

2.
3.
4.
5.
6.

n
1 .

9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
3.S.
34.
35.
36.
37.
38.
39.
40.
41.
42
44.
45.
46.
47.
48.
49.
50.
51.

Fooiug page.

Mftsks of the Nootka 635

Rattle of tho Nootkiv. 635

iload riug of tbo Tsa'y Cq, Alb«irni 642

TEXT FIGURES.

PoMt ol lilaii Sl'tiiulac of tho Niinkish at Alert Hay 338

Coppor )>liitti 3(2

(!o])i)or plate - 343

(."opper plate 3;>4

rotliilih mask of tho K>'kwr('kiiiii 357

■ Miiiria,!y;o lOiiBk of the i.'a'Bq'cnfts 365

(Jroinid plan of Kwakiiitl liouae. 3()7

Klcvati.oii and Ho»!tion of Kwakiutl houso 368

A'iow of rear part of house in Xuiota wpc 370

Wood .arviiii; Teprcet!ntin,tr tiio Siaiiil. 370

Settoo, with carviiiff rtjpro.seiJtiii;^ tho Si'Hiii!. 37 1

The Sihinl 371

Mask roi>rcHi'Dting tho T8'o'iio<ioa 372

Iloiusepost ill Xiiiiita's]H' ropri'soiitin"^ tho T.s'o'noijoa „ .. 372

Mask rcpnssontin^ Aik*a'a yoliHajia 375

House front of tho clan (J-e'xsKin, /.a'r.asiqoala 376

Hoii.Ho I'ront of the e'asi (T'l'fj-tlipini, i.a'i,asi((oala 377

lloii.si* front of the elan (/•i'j;'il<iani, Niinkiwh 378

Statue from house in Xiimta'spe 37<)

lloiiKepoHt representing a Heal ion 379

Heraldic coliiiiin from Xumta spe 380

Pctsts in the house of tho elan (Ve'xsKni, Na(|iVniji-iliHala 381

I'ost in house of the clan (i'l .\HKn\, Na>;''« .iig'ilinal.i 381

Speaker's statV 382

Statue of speaker talkiiiy 1o tho people 3!tO

A'iew of the village of .\iinita spc ;}<)|

l\)od tray 392

Seal dish 392

Seal dish .'(93

Detail of sea-lion dish 393

Canoe ilish 394

Canoi* dish with Hea-lioi\ doHJi;!! 3<)1

CaiKxi ditih witii animal design 394

Side of box drum with painted desimi r( presenting tho eagle 395

Post of I.e'Iaxa in .Xunita'Kpe 414

Mask rei»reseiiting fj'a'nitalal as the thunder bird. 415

Mask re|)re8enting ;)'a'nitalal 415

Head ring of {)'a'intalal <, 416

Neck ring of |)'a'intalal 416

(i'l'sKxstahi, ceremonial box lid 421

and 43. Itatons used by assistants of singing msistor 431

Katciii ' inging niaster 432

Ma ton nspreseuti.'.g a sea lion „. 432

Ilaton rei)res(^iiting a stia lion 432

llaton roi)resenting a sea lion ,. 433

Paton lopresonting a sea lion i33

Baton representing a sea lion or killer whale 434

Paton rejtresenting a sea lion, a bear, and a killer wJuile 434

Kattles of he'lig-a representing the head of a tiead person 435

r'nn

736

REPOHT OF NATIONAL MUSEUM, 1895.

I' f
M !

52.
53.
54.

55.

56.
57.
58.
59.
60.
61.
62.
63.
64.
65.
66.
67.
68.
69
74.
75.

76.

77.

78.

79.

80.

81.

82.

83.

84.

85.

86.

87.

88.

89.

90.

91.

92.

93.

94.

95.

96.

97.

98.

99.
100.
101.
102.

103.
104.
105.
106.
107.

Rattle of luV liff "ii

Rattle of lu>'lig*!i ropresoutiug a biiiiiaii face

Rattle of liti'lig-a, set with red cedar Lark, representing a couventionali/od

face

Rattlo of hr'lig-a, set with codar bark, representing a convi'iitionali/ed

face

Rattle of hfi'lig'a, probably of Haida manufacture

Rattle of hc'lig-a

Rattle of liv'lig-a ^

Rock carving at Fort Rupert

1 )anco of the hfi'niats'a

Head ring of ha'mats'ii, ornamented with four crosspieces

Head ring of ha'mats'a

Large head ring of ha'mats'a

73. Whistles of ha'mats'a

Double whistle, with four voices

Painting on the front of a ma'wil, representing the face of Baxbaknfilanu-

Xsl' wac ,

Mask of Qoa'cioaXnalanuXsi'waf', set with feathers and red cedar bark..

Mask of BaxbakufilaiiuXsi'war', set with red cedar bark

Ho'.\hok" mask of the Na'(i'()at|toii

Head ring of ha'mats'a

Neck ring of ha'mats'a

Raven mask

First head ring of Xa'niats'amg'ilak"

Second head ring of Xa'niats'amg'ilak"

Third head ring of Xa'niats'amg-ilak"

First neck ring of Xa'niats'amgnlak"

.Second neck ring of Xa'niats'amg'ilak"

Head ling worn by Xa'niats'amg-ilak" in feasts

Neck ring worn by Xa'niats'amg'ilak" in feasts

Htuid ring of Xa'niats'amg'ihik"

Neck ring of Xa'niats'amg-ilak"

First head ring of i,e.\.\a'lix*ilagri

Seconil head ring of i.exx-a'lix-ilagii

Head ring worn by i.e.wfi'lix-ilagii in feasts

Neck ring of Lex.va'lix'ilagM

Rattle of k't'nqalai.ala

Rattle of k'l'mialai-ala

Head ring of (I'o'minfxja

Ila'mshanitses nnisk

Mask of ha'mshanitses

Mask of ha'mshanitses, representing the raven

Mask of ha'mshamtses: outer mask, the sea monster laR-lm; inner, the

killer whale

Mask of ha'mshamtses ,

Mask of ha'mshanitses

Mask of ha'mshamtses, representing the bear

Mask of hamshamtses with movable jaw and forohea'\

Tage.
435
436

437

437
438
438
439
440
.440
441
442
442
443
443
443
443
444
445
445

446

447
448
449
450
450
451
451
452
452
453
453
454
454
455
455
45f5
457
457
4.58
458
462
462
463
464
4C5
466

467
4t)8
469
470
471
472

THE KWAKIUTL INDIANS.

737

Tago.
ISfi

■m

137

•i:!8
t:w

439
440
. .440
441
. 442
. 442
. 443
. 443
. 443
. 443
444
.. 443
.. 445

446

447

448

44'.»

450

451

431

452

433

454

434

433

453

43(;

437

438

458

4tJ2

462

463

464

4^3

466

tho

467
468
46!t
470
471
472

108. Mask of ha'msliamtses 172

10!). .Mask <il' bamsbauitBOH, reprosontiiiK the raven 473

110. Mask ofha'nisliaintses 473

111. Ht'ail riiifi, neck rinjt, and arm rin^s of bear daiK'er 473

112. Head rings and neck ring of tbe bear dancer, Koskinio 474

113. Laneo of Nii'linal 473

114. Lance of Nn'lnial 476

113. Lance of Nn'lnial 476

116. Clnb of Nn'lnjal 476

117. Mask of Xfi'lnial 477

118. Mask of Nnlnial 477

1 19. .Mask of Xfi Inial 478

120. .Maskof Nil hnal 478

121. Maskof Nil Inial 478

122. Maskof Nn'linal 478

123. Mask of Nn'lnial 479

124. H(!ad mask of NA'naiiaiialii,, set witb bird skins 179

123. Head mask of Na'na<ianalii., set witli bird skins 479

126. Head mask of NanaiianiJii 480

127. Head mask of Nfi'mKiaiialii. 481

VIS. Head mask of Na'naiiaiialii,, lejncsenting tlie lio Xbok" 483

129. I'irst bead ring of Nenal^ats'efia 484

130. Second bead ring of Nr-nalaats'eiia 483

131. .Mask of Nenalaats'eiia 485

132. Head ring of speaker of Nenalaats'eija 186

133. Neck ring of Nenalaat8'e(|a 48(5

i31. Head ring and neck ring of Na'naiianalii 488

.33. Mask of bri'"niaa 489

136. Mask of salmon dancer 490

137. Masks o" wasp dancer 191

138. Mask of (^ob'.c 491

139. \Vliistloof(/<Vl«'ie 492

140. Wolf masks for the Waiiis'a xa 493

141. Mask of Ts'o'noiioa 494

142. Mask ofTsV.uo(ioa 495

143. Mask of Ts'o'noiioa 495

144. Mask ofTs'o'noqoa 496

145. Mask of tbe sea monster la i<'ini 496

146. Head ring of gbost dancer 497

' '7. Neck ring of gbost dancer 497

Ib'ad ring of glntst dain'er 301

.9. Cbib and iirck ringof M("''ila 501

.(». Clajiiier of Me'ila ,302

13K Hi'ad lings of him inaij'a of tbe i.a'i,asi(ioab» 502

132. N«!ck ring of iiiii niaifa 303

153. Carved bead used in tlie t'o X nit dance 503

154. Carved bead used in tbe t'oX nit dance .304

153. D'E'ntslq 506

1.36. Figure representing tbe no'nr.Eing-ila .3(i7

157. Kigiires reprcBcnting a pair of nDiii.i'.mg'ila ,308

158. Figure, witb movable arms jind a Itird sitting on its bead, representing

tbe no'ni.icmgija 509

159. Hird of no'ni.Kmgila .309

160. Head of no'nT.Emgiia 310

161. Headdress of o'bila 510

NAT MUS 95 47

738 REPORT OF NATIONAL MUSEUM, 1895.

Pago.

162. Head ring, neck ring, and whistle of tsV'K'ols .'ill

163. Head ring of Hl'lis 511

164. Wtajjon of A'mlala 512

165. Small slabs of wood which cao sowed to the body of the hawl'iialai 513

166. Neck ring of hawi'nalar. 514

167. lieltof si'sim 514

168. Knife of hawl'nalar,, representing the si'siiu. 515

169. Knife of hawi'nalaL, representing the si'siiu, 515

170. Mask of XoaTxoe 516

171. Mask of Xoa'exoe 516

172. Rattle of XofiTxoe 516

173. Cedar bark blanket of Hai'alik'anar', showing llai ulik-anar- and twj

killer whales, painted in red 517

174. First head ring of Ilai'alik'anae 517

175. First neck ring of Ilai'alik'anae 518

176. Seeond head ring of Ilai'alik'ana." .520

177. Third head ring of Haialik-anaO 520

178. First head ring of Hai'alik'auae 521

179. Second head ring of Hai'alik'auae 522

ISO. Neck ring of llaialik-auaf- .523

181. Head ring of Ilai'alik'auaf' 524

182. Xeck ring of Shaman, made of red cedar bark 525

183. Head ring of wa'tanKni 525

184. Head ring of the chief of the killer whale socii^ty • .526

185. Head ring of (iar''(]ntsa 527

18G. Head ring of one who is adniitt<-'d to the winter eeremonial for the liist

time 527

187. Neckringot'one who is admitted to the winter ceremonial forthe lirsttime. 528

188. The return of the novice !>95

189. Koslvin\o whirring stick 611

190. Raven rattle 623

191. Raven rattle 624

192. i.Mo'laxa mask representing the deer 625

193. .Mask of NO'mas 626

194. Lao'laxa n\asks representing seven different speakers 627

195. i.ao'laxa mask re])resentingthe killer whale 62H

196. Raven mi,i»k and whistle 629

197. I.ao'laxa double mask representing tiie snii 630

198. Mask of the Kootka 635

199. Head ring of the tsa'yOfi 642

200. Mask of tlie S'a'lpsta 650

201. Headdress of ohtla' 651

202. Part of a headdress repr"8enting the olala' t)52

203. Part of a headdress repn senting the olala' 6.52

20'!. Wood car'ring rejiresenting the olala' 653

205. Olala' whistle 654

206. Olala' wliistle 654

207. Olala' whistle 654

208. Head ring of ine'ila 655

209. Rattle representing the bear 656

210. Rattle with design rejiresenting the killer whale 657

211. Rattle («><

212. Rattle 058

213. Wooden rattle representing a shell 659

214. Mask representing the 8\)irit of sleejt 659

215. Mask rci>resenting the cold 660|

Pago.

511

512

lalai 513

514

515

516

51B

516

iO and twj

517

518

520

521

522

523

524

525

. .• 526

527

for tlio ili'Ht

527

e lirsttinif. 528

595

611

623

624

625

62(')

627

62H

620

630

635

642

650

651

652

653

654

65 1

655

656

657

, 65H

658

659

660

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Full text of "The social organization and the secret societies of the Kwakiutl Indians [microform]"

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