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Secretary S. I. 



THE following memoir on the Makah Indians was prepared at the request of the 
Smithsonian Institution by Mr. James G. Swan, who, for several years, resided 
among them in the capacity of teacher and dispenser of medicines under the 
Government of the United States. Mr. Swan had previously become well 
acquainted with the Indian tribes of the Pacific, and had published a small work 
detailing his adventures among them. In 1855 he accompanied the late Maj. Gen. 
Stevens, then Governor of Washington Territory, while making treaties with the 
Makahs and other tribes, and was subsequently appointed to the position above 

For the information of those not acquainted with the relation of the United 
States to the Indian tribes it may be remarked that where lands occupied by them 
are required for settlement, or where their proximity to the whites is found inex 
pedient, it has been the practice to extinguish their possessory rights by treaty, 
paying them generally in annuities of money or goods, and setting apart a portion 
of land, sometimes within their original territory, in other cases at a distance, for 
their exclusive occupation, upon which no white settlers are allowed to intrude.. 
These tracts are known as reservations, and are under charge of government 
" agents," often assisted by teachers, mechanics, &c. 

In the absence of Mr. Swan, the editorial supervision of the work was committed 
to Mr. George Gibbs, who has added a few notes. 


Secretary S. I. 

(iii ) 


THE philological family, to which the Makahs belong, is that known on old maps 
as the " Wakash Nation," a name given by Captain Cook from the word of greet 
ing used by the Indians of King George s, or Nootka Sound, where he first met 
them. For the purpose of classification it may be convenient to preserve the name 
of Nootka, which has been usually recognized, as that of the language in general, 
although it originally sprung from an equally trivial source. It is to be observed 
that there are no nations in our sense of the word among these Indians, but those 
speaking even the same dialect of a common language are often broken up into 
separate bands under different chiefs, and their various appellations belong only to 
localities. Occasionally a chief, more powerful and sagacious than the rest, will 
bring several of these under his control, but his power is after all limited, and dies 
with him. 

The territory occupied by this NOOTKA family is not as yet clearly defined on the 
north. Generally speaking, it embraces, besides that of the Makahs, on the south side 
of the Strait of Fuca, described by Mr. Swan in the following paper, Vancouver 
Island, with the exception of a small part of its northeastern border, occupied by 
intrusive bands of the Ilailtsa, and the southwestern portion extending from Sooke 
Harbor to above Komooks in the Gulf of Georgia, which is held by tribes of the 
Shehwapmukh or Selish family. It also covers part of the adjacent continent on 
the Gulf of Georgia and Johnston s Straits, being thus enclosed by Selish tribes 
on the south and cast and by those of the Ilailtsa on the north. The Kvvilleyutes 
on the coast of Washington Territory, south of the Makahs, arc a remote branch 
of the Selish, and the Clallams .lying cast along the southern shore of Fuca Strait 
arc another tribe of that family, closely connected with the Sooke and Songhus 
Indians of the southeastern end of Vancouver Island. 


WASHINGTON, January, 1870. 




Name of the Tribe . ... .... 1 

Geographical Position .......... 1 

Character of the Reservation ......... 2 

Census of the Tribe .......... 2 

Physical Characteristics ......... 3 

Dwellings .. t ........ 4 

Picture Writing .......... 7 

Social Life ........... 10 

Festivals ........... 13 

Sports of Children . . . . . . . . . .14 

Dress . . . . . . . . . . . .15 

Personal Ornaments . . . . . . . . . .17 

Care of Children .......... 18 

Food, and Method of obtaining it ........ 19 

Fishing and Sealing . . . . . . . . . .27 

Trade ............ 30 

Tools ............ 33 

Canoes ........... 35 

Whaling and Fishing Gear ......... 39 

Boxes, Baskets, Mats, &c. ......... 42 

Feather and Dog s-llair Blankets . . ... . . . .43 

Gambling Implements .......... 44 

Mats, Baskets, Ornaments, &c. . . . . . . . .45 

Weapons, Bows, Arrows, Fish and Bird Spears . . . . . .47 

Songs . ....... 49 

Method of Warfare .......... 50 

Government ........... 52 

History, Traditions, &c. ......... 55 

Mythology . ....... 61 

Winter Ceremonies .......... 62 

Legends ........ 64 

Masks and Masquerading . . . . . . . . .69 

Shamanistic Ceremonies -...... 73 

Shamanism, or Magic and Medicine ........ 76 

Diseases . . . . . . . . . . .79 

Remedies ............ 80 

Funeral Ceremonies ......... 85 

Superstitions ........ 86 

Computation of Time ......... 91 

Legend of the South Wind ....... 92 

Vocabulary of the Makah Dialect ....... 93 

Local Nomenclature of the Makuh . ..... 105 

( vii ) 


Figure 10. 
Figure 11. 
Figure 12. 
Figure 13. 
Figure 15. 
Figure 1 6. 
Figure 17. 
Figure 18. 
Figure 19. 
Figure 20. 
Figure 21. 
Figure 22. 
Figure 23. 
Figure 24. 
Figure 25. 
Figure 26. 
Figure 27. 
Figure 28. 
Figure 29. 
Figure 30. 
Figure 31. 
Figure 32 
Figure 33. 
Figure 34. 
Figure 35. 
Figure 36. 
Figure 37. 
Figure 38. 
Figure 39. 
Figure 40. 
Figure 41. 
Figure 42. 
Figure 43. 
Figure 44. 

Thunderbird of the Makahs 

Makah Indian in Wot Weather Dress 

Headdress and Pendant of Dentalium . 

Harpoon Point and Line . 

Sealskin Buoy .... 

Whaling Canoe .... 

Whaling Paddle . 

Saddle of Whale s Blubber 

Halibut Hook .... 

Halibut Chopper .... 

Ladle of "Big-horn * 

Spoon of Aploceras Horn 

Wooden Ladle .... 

Stone Adze .... 

Chisel . ... 

Stone Hammer .... 

Canoe, showing Method of Scarphing 

Clyoquot Paddle .... 

Canoe under Sail 

Codfish Hook .... 

Fish Club 

Fish Club 

Kak-te-wahd-de .... 

Wooden Bowl .... 

Wooden Bowl .... 

Wooden Trencher 

Wooden Dish .... 

Wooden Bowl of Maple or Fir Knot 

Wooden Bowl of Maple or Fir Knot 

Conical Hat .... 

Bark Basket .... 

Bow and Arrows .... 

Bird Spear 

Mask ..... 

Mask ..... 

Mask ..... 

Mask ..... 

Mask ..... 

Mask .... 

Mask ..... 

Dress of Female Performer in the Tsialik 

Headdress of Male Performer in the Tsiahk 

Rattle used by Medicine Men 







THE tribe of Indians who inhabit the region about Cape Flattery is known 
among the whites and the Indians who reside further eastward, on the Straits 
of Fuca, as the Makah, or more properly speaking, Mak-kah, the word being 
strongly accented on both syllables. They are also called by the tribes on the 
western coast of Vancouver Island, " Klas-set," and by those tribes residing ber 
tween the Columbia river and Cape Flattery, "Kwe-net-sat h." The tribal name 
among themselves is "Kwe-net-che-chat." All these different names have the 
same meaning, and signify " the people who live on a point of land projecting into 
the sea," or, as we term it, the " Cape People." There are other tribes who reside 
on promontories, but the Makahs appear to be the only one who are particularly 
called " Cape Indians." 

GEOGRAPHICAL POSITION. At the time of making the treaty between the United 
States and the Makah Indians in 1855, known as the treaty of Neeah Bay, which 
was effected by Governor Isaac I. Stevens, of Washington Territory, who was also 
Superintendent of Indian Affairs, the tribe claimed as their land, all that portion 
of the extreme northwest part of Washington Territory lying between Flattery 
Hocks on the Pacific coast, fifteen miles south from Cape Flattery, and the Hoko 
river, about the same distance eastward from the cape on the Strait of Fuca. 
They also claimed Tatoochc Island, which lies at the southern side of the 
entrance to the Strait, and separated from the main land of the cape by a channel 
half a mile wide. 

This tract of country was ceded to the United States, except a portion of the 
extreme point of the cape, from Neeah Bay to the Waatch creek on the Pacific, 
both points being nearly equally distant from Tatooche Island, say six miles each 
way. The reserved portion, as can be readily seen, by reference to the maps of 
the United Slates Coast Survey, is separated from the main body of the peninsula 
by a tract of swamp and meadow land, partially covered with a dense forest, and 
partially open marsh, extending from Neeah Bay to the Pacific, a distance of 
about four miles. The general appearance of this low land, and the abrupt and 
almost precipitous hills which border it on both sides through its entire length, 

1 January, 1869. ( 1 ) 


show almost conclusively, that at a not very remote period, the waters of the Pacific 
joined those of Neeah Bay, leaving that portion of the cape which is included 
within the boundaries named by the treaty, an island. This hypothesis is sup 
ported by a tradition of the natives to that effect, which will be noticed in another 
portion of this paper. Even at the present time, the waters of Waatch creek at very 
high tides, flow, by one of its branches, within a few rods of the waters of Neeah 
Bay. The whole of this region is of a mountainous character, and is the termi 
nation of the Olympic range, which has its highest peak far in the interior, near 
Hood s canal. From the snow-covered mountains in the rear of Dungeness, the 
range gradually becomes depressed, till at Cape Flattery it assumes the character 
of hills, five or six hundred feet in height. These hills are composed of con 
glomerate, clay-stone, tertiary sandstones, and occasional boulders of granite. 
Small veins of bituminous coal have been found on the cape, but as yet nothing 
of practical value. With but very few intervals, the whole of this portion of 
Washington Territory is covered with an almost impenetrable forest, which at 
Cape Flattery is composed of spruce and hemlock, and a dense undergrowth of 
crab apple, alder, elder, gualtheria, raspberry, wild currant, and rose bushes. 
The only land belonging to the Makahs, suitable for cultivation, is at Tsuess, 
where an open prairie of sandy loam affords material for farming ; another open 
spot is on a hill at Flattery rocks, where the Indians cultivate some potatoes ; and 
several acres at Neeah Bay have been cleared from the forest at great expense 
and labor, for the use of the Reservation officers and employes, who are sta 
tioned at that point. The Waatch marsh is fit for a stock range only during the 
summer, and its best portions could not be cultivated save by extensively draining 
the land, and preparing it for the plough. The soil at Neeah Bay consists of a 
stiff clay loam and ridges of rich black earth, formed by the decomposition of 
the animal and vegetable matter thrown out by the Indians, and accumulated for 
centuries. The humidity of the climate is extreme, consequently the cereals 
do not ripen, nor has it been found possible to cure hay. Very excellent 
potatoes, however, are raised, and the soil and climate are well adapted to the 
growth, in perfection, of root vegetables of various kinds. The animals most 
common are elk, deer, black bears, wolves, beaver, otter, raccoons, skunks, minks, 
squirrels, etc. But these are found in limited numbers, although they abound in 
the interior. They are not much sought after by the Indians, who devote their 
attention more particularly to marine animals, such as fur and hair seal, porpoises, 
whales, and fish of various kinds, which are plentiful and form the principal part 
of their food. 

CENSUS OF THE TRIBE. During the month of October, 1861, I took a census of 
the Makah tribe, under the direction of the United States Indian Agent. This 
service was performed by visiting every lodge in the different villages, at a time 
when the whole tribe were in winter quarters. The villages at that time were 
Biiada and Neeah, at Neeah Bay ; and Waatch, Tsuess and Hosett, on the Pacific 
coast. There were six hundred and fifty-four souls, all told; viz., men, 205; 
women, 224; boys, 93; girls, 93; infants, 39. Again, in October, 1863, I took 
another census of the tribe for the Indian Department. The village of Baada 


had then been removed within the limits of the Reserve, and joined with Neeah 
village. This census showed a table of 202 men, 232 women, 111 boys, 95 girls, 
and 23 infants, a total of six hundred and sixty-three. It appears from the 
above, that from 1861 to 1863, there had been but little change in the whole 
number, the births and deaths being nearly equal. While other tribes have 
been decreasing since 1852 (at which time the smallpox swept off a large number of 
them), this one seems to have been spared. The fact may be accounted for, in 
great measure, by their distance from the white settlements, and the small 
quantity of alcoholic poison which finds its way among them. But morally they 
are not at all in advance of their neighbors, and if the means of procuring whiskey 
were as readily at hand, they would soon become as degraded, and their numbers 
be as rapidly reduced, as the Chinook, Chihalis, Cowlitz, Clallam, Chemakum and 
other tribes of Washington Territory. 

PHYSICAL CONSTITUTION. The Makahs are of medium stature, averaging about 
five feet four inches ; a few men of the tribe may be found who measure six 
feet, but only three or four of that height were noticed. Their limbs are com 
monly well proportioned, with a good development of muscle. Some are sym 
metrically formed, and of unusual strength. Although to a superficial observer 
they present much similarity of appearance, yet a further acquaintance, and closer 
examination, show that there is in reality a marked diversity. Some have black 
hair; very dark brown eyes, almost black; high cheek-bones, and dark copper- 
colored skin ; others have reddish hair, and a few, particularly among the children, 
light flaxen locks, light brown eyes, and fair skin, many of them almost white 
a fact perhaps attributable to an admixture of white blood of Spanish and Russian 
stock. 1 

The custom of flattening the forehead, as observed among the Chinook, Chihalis, 
and other tribes south of Cape Flattery, does not appear to be in general use among 
the Makahs. This practice is not common among the Clyoquot and Nootkans 
(Tokwaht) to the north, and as the Makahs have intermarried with the tribes 
both north and south, we find it confined principally to those families who are 
related to the Kwinaiults, Chihalis, and Clallams. It is not uncommon to see 
children, belonging to the same parents, some of whom have their heads as 
nature made them, while others are deformed by compressing them in infancy. 
I am not prepared to state positively what mental effect is produced by this com 
pression of the skull, but from my own experience among the children there seems 
to be but little difference in their capacity for acquiring information, or in their 
desire for instruction ; the most proficient, however, appear to be those with naturally 
formed heads. It would require an extended and close observation for a scries of 
years, marking the growth of these children to mature age, and noting the various 
peculiarities of a number selected for the purpose, before any reliable results could 
be had on which to found a correct judgment. 


1 In Holmberg s Work will be found an account of the wreck of a Russian ship, the survivors 
of whose crew lived several years among the Mnkahs. As late as 1854, I saw their descendants, 
who bore in their features unmistakable evidence of their origin. (Q. G.) 


These Indians are not remarkable for the special perfection of any of their 
organs, as that of sight, or hearing, or smelling ; or for any corporeal faculties, as 
speed in running, agility in climbing, or of diving and remaining long under water. 
I have seen them occasionally run foot-races on the beach, climb poles set up 
for the purpose, and swim and dive in the bay, but they do not excel in any 
of these athletic exercises. They do excel, however, in the management of 
canoes, and are more venturesome, hardy, and ardent in their pursuit of whales, 
and in going long distances from the land for fish, than any of the neighboring 
tribes. They are, in fact, to the Indian population what the inhabitants of Nan- 
tucket are to the people of the Atlantic coast, being the most expert and successful 
in the whale fishery of all the coast tribes. 

They do not appear to be a very long-lived people. At the present time (1864) 
there is but one old man who was alive at the time the Spaniards attempted to 
make a settlement at Neeah Bay in 1792. He could remember the circumstance 
well a few years since, but is now in his dotage. He was then a small boy, and 
if we assume that he was but five years old, it would make him now seventy-seven 
years of age. I have inquired of a number of men whose appearance indicated 
advanced age, and with the exception above named, have found no one who per 
sonally recollected the visit of the Spaniards, although all remembered hearing 
their fathers mention it. Threescore years may be safely set down as the limit 
of life among those who escape the casualties incident to their savage condition ; 
and, I think, from my observations among them, that an Indian at sixty years is as 
old as a white man at eighty. The average longevity is of course far below this 
standard, but I have no data that would warrant a positive statement of what that 
actually is ; it could only be ascertained by an accurate record of births and deaths 
during a series of years. 

DWELLINGS. The houses of the Makahs are built of boards and planks, split 
from the cedar. These are principally made by the Indians of Vancouver Island, 
and procured by barter with them. There is very little cedar a"bout Cape Flattery, 
and such as is found is small and of inferior quality. Drift logs, however, are 
frequently thrown on the shores by the high tides of winter, and whenever any 
such are saved they are either split into boards or made into canoes. The process 
of making the boards is very primitive. A number of long narrow wedges are cut 
from the yew, which is selected for its hardness ; little rings of withes, made like 
a sail-maker s " grummet," are fastened on the head of the wedge to keep it from 
splitting under the blows of the stone hammer. These hammers are shaped like 
a pestle, and made from the hardest stone that can be found. They are very 
neatly formed, but the process is tedious and laborious. A description will be tound 
under Arts and Manufactures. The Indian first strips the bark from the log, and 
cuts off the end as squarely as he can ; he next cuts transversely through the top of 
the log, as far from the end as the required length of the plank, and as deep as the 
required thickness. A horizontal cut is then made across the end of the log with 
the axe, and into this are inserted the wedges, about three inches apart. These are 
struck successively with the stone hammer till the split is effected ; more wedges 
are then inserted in the longitudinal split on each side of the board, and all being 


regularly driven in, the board comes off very straight. The first piece being 
rounded on the top, is a mere slab. The process is repeated until the- log is entirely 
split up. The widest and best boards are from the centre, and are highly prized. 
I have measured some of them which were over five feet in width. The choicest are 
reserved for use in the interior of the lodge, or to paint their rude devices upon. 

When a sufficient number of boards is procured^ they next proceed to the erec 
tion of the house. The roofs of all these houses are nearly flat, the least possible 
inclination being given them that will allow the water to pass off freely. They are 
intended to accommodate several families, and are of various dimensions ; some of 
them being sixty feet long by thirty wide, and from ten to fifteen feet high. To 
support the weight of these flat roofs it is necessary to have large timbers. These 
are usually hewn down evenly, and are set up, either parallel with the length of 
the house (in which case only one great timber extends along it), or else across the 
width, when three or four are used. A space of the required size having been 
cleared of stones and rubbish, and properly levelled, stout posts, notched on the top, 
are securely inserted perpendicularly into the ground. The friends and neighbors 
join to assist. Then all unite at one end of the beam and raise it as high as 
they can at one lift, when it is blocked up. Stout poles, with their ends lashed 
together crosswise, are now inserted under the beam, and while some hoist it, 
others are lifting at the poles, till finally, after excessive labor and waste of 
strength, the end of the timber is raised and placed on the top of the notched 
post ; the other end of the beam is then raised, supporting posts are placed 
under the centre, and the first portion of the building is finished. Whenever one 
of these large beams is to be lifted, or when any work requiring the united exer 
tions of several is to be done, it is usual for some one, generally an old man, to 
give the word. He may be seen at such times seated a little distance off, with a 
stick in his hand, with which to strike a blow on a board as a signal. When all is 
ready, he calls out " Shaiiyh sJiogh," which they all repeat, and at the word " SJiogJt" 
he gives a blow with his stick and all lift together. The expression is equivalent 
to "Now then, hoist !" or if to move a canoe, "Now then, haul !" 

Other posts are next set in the ground, which serve to form the frame for the 
sides and ends. Smaller timbers are fixed on these posts parallel with the large 
one, then poles are placed at right angles across the whole, and on these are 
lastly laid the roof boards, which are made slightly concave on one side and 
convex on the other, and are set alternately, overlapping like tiles. The sides and 
ends are now to be built up with boards. First, double rows of poles are set up 
perpendicularly all around the house, at distances of four or five feet from each 
other, the rows themselves being about four inches apart. A board is then placed 
between these rows of poles, with one of its edges resting on the ground. Withes 
made from twisted cedar twigs are passed round the poles, and on these withes 
another board is laid, with its lower edge overlapping the one beneath ; this pro 
cess is repeated till the sides and ends are complete. Moss and dry sea-weed are 
then stuffed into all the scams, and the house is considered habitable. 

The bed places are next to the walls of the house, and raised about eighteen 
inches from the ground ; on them are laid Clallam mats, which, being made of bul- 


rushes and flags, are better adapted for sleeping upon than the cedar bark mats of 
their own manufacture. These mats are rolled up at one end of the bed so as to 
form a pillow, and on them the Indian lies down, with generally no other covering 
than the blanket he has worn through the day. Sometimes a thickness of eight or 
ten mats is used, but commonly from three to five. They make a very healthy and 
easy couch by themselves, but some of the more luxurious add a sack full of feathers. 
These bed places are arranged all around the sides and ends of the lodges, and 
are separated from each other by the boxes containing the family wealth, con 
sisting of blankets, beads, and clothing, which are piled up at the head and 
feet. Directly in front of them is a lower platform, usually three inches from 
the ground. On this, other mats are laid, and here the family and visitors sit and 
eat or talk as the case may be. The fire is in front of it, and a chain depending 
from a beam overhead, serves to hang the pots or kettles on, while cooking. Over 
the beds are stowed the provisions belonging to the family, packed away in baskets, 
while above the fire are hung such fish or other food as they may be desirous of 
drying in the smoke. 

The dwellings of the Makahs are not removed except for some emergency. 
They are collected in villages, each containing from eight to fifteen houses. The 
principal one is situated at Necah, to which locality that formerly at Baada, on 
the eastern point of the bay, has been removed, and the two thus combined com 
prise fifteen dwellings and two hundred and forty-one inhabitants. The other 
villages are Waatch, on the Pacific coast, at the mouth of Waatch creek, four miles 
from Neeah, consisting of nine dwellings and one hundred and twenty-six residents ; 
Tsuess, four miles south from Waatch, containing eight houses and ninety-nine 
residents, and Hosett, at Flattery Rocks, consisting of fifteen houses and one 
hundred and eighty-eight persons. The above constitute the winter residences of 
the tribe. Early in the spring they remove to their summer quarters, which are 
the villages of Kiddekubbut, three miles from Neeah; Tatooche Island, and 
Ahchawat, between Tatooche Island and Waatch. At these three spots are houses, 
similar to those in the other villages, which are left standing when the tribe goes 
into winter quarters. Occasionally, when an Indian has not sufficient boards for 
both, he will remove the roof-boards to whichever house he is occupying. To do 
so, they place two canoes abreast and lay the boards across the top. Each house 
is generally owned by one individual, and the families who occupy it with him are 
his relatives or friends, who are accommodated free of rent. They usually, how 
ever, make presents of food, or render assistance in various ways when required ; 
but they are not obliged to do either unless they wish. The houses are all placed 
fronting the beach, and usually have but one door. Some, however, have a small 
opening in the rear, through which wood and water are brought in. They have no 
buildings set apart for public purposes, but when an unusually large gathering 
takes place, they proceed to the largest lodge, which is always thrown open for the 
accommodation of the tribe. 

The reason why the roofs of the houses are so different from those of the Chihalis 
and Chinooks, at the Columbia river, is that they are used to dry fish upon. 
Now, the Chinooks and Chihalis, as well as all the tribes on the sound and 


coast, store great quantities of fish for their winter s use ; but the fish they dry 
are salmon, which require to be cured in the smoke and protected from the sun and 
rain. Consequently, the tribes above mentioned use pitched roofs, or roofs much 
more elevated than those of the Makahs. But the staple of the Makahs is halibut, 
which, to be properly cured, is cut into thin slices and dried, if possible, in the open 
air without smoke ; the best portions being those that have kept white and free 
from any color. As the climate is very humid, it is rare that a season is propi 
tious for the curing their fish ; so they have their roofs as flat as possible, and 
during fair weather, in the fishing season, not only are these covered with the slices 
of fish, but quantities are hung on horizontal poles fastened across the ends of the 
uprights that form the side fastenings to the houses. The appearance of one of 
the lodges on a fine day in summer when plenty of fish are drying is that of a 
laundry with clothes out bleaching. When the weather threatens to be rainy, the 
occupants proceed to the roof, and by removing several boards, they can stow away 
their provender in a very few minutes, and again replace it in the open air on the 
return of fair weather. 

The interior of a lodge often presents a curious domestic scene. In one corner 
may be seen a mother rocking her child to sleep, securely lashed in its cradle, which 
is suspended by strings to the top of a pliant pole, that moves with every motion 
of her hand. If the mother is engaged in making baskets or mats, she transfers 
the string from her hand to her great toe, and moving her foot, produces the 
required motion, not unlike that of a modern baby jumper. In the centre a chain 
hangs from the roof, supporting over the fire the kettle in which is the foofa for 
her husband, while a boy, having cooked his own meal, is taking it alone. In 
another part of the house, separated from this apartment by a board set up on 
edge to serve as a partition, is another family, the father holding an infant in 
his arms, while another child is playing with kittens ; the child s mother seated / 
on the bed, wrapped in her blanket, and a group of friends in the centre cooking 
their supper. 

PICTURE WRITING. In almost every lodge may be seen large boards or planks 
of cedar carefully smoothed and painted with rude designs of various kinds. 
With one exception, however, I have found nothing of a legendary or historic char 
acter, their drawings being mostly representations of the private totem or tamanous 
of individuals, and consisting of devices rarely understood by their owners and never 
by any one else. The exception referred to is a representation of the thunder-bird 
(T hlu-kluts), the whale (chet-up-uk), and the fabulous animal supposed by the 
natives to cause lightning (Ha-hek-to-ak). This painting, is on a large board 
in the lodge of one of the chiefs of Neeah Bay, and was executed by a Clyoquot 
Indian named "Cha-tik," a word signifying painter or artist. A painting is 
termed Cha-tai-uks, and writing Chu-tatl. 

The coast Indians, as well as those I have conversed with, living on Puget Sound, 
believe that thunder is caused by an immense bird whose size darkens the heavens, 
and the rushing of whose wings produces peals of thunder. The Makahs, how 
ever, have a superstition which invests the thunder-bird with a twofold character. 
This mythological being is supposed by them to be a gigantic Indian, named, in 


the various dialects of the coast tribes, Ka-kaitch, T hlu-kluts, and Tu-tutsh, 
the latter being the Nootkan name. This giant lives on the highest mountains, 
and his food consists of whales. When he is in want of food, he puts on a garment 
consisting of a bird s head, a pair of immense wings, and a feather covering for his 
body; around his waist he ties the Ha-hek-to-ak, or lightning fish, which bears 
some faint resemblance to the sea horse (hippocampus). This animal has a head as 
sharp as a knife, and a red tongue which makes the fire. The T hlu-kluts having 
arrayed himself, spreads his wings and sails over the ocean till he sees a whale. 
This he kills by darting the Ha-hek-to-ak down into its body, which he then seizes 
in his powerful claws and carries away into the mountains to eat at his leisure. 
Sometimes the Ha-hek-to-ak strikes a tree with his sharp head, splitting and tearing 
it in pieces, or again, but very rarely, strikes a man and kills him. Whenever 
lightning strikes the land or a tree, the Indians hunt very diligently with the hope 
of finding some portion of the Ha-hek-to-ak, for the possession of any part of this 
marvellous animal endows its owner with great powers, and even a piece of its bone, 
which is supposed by the Indians to be bright red, will make a man expert in killing 
whales, or excel in any kind of work. Those Indians, however, who pretend to 
possess these fabulous relics carefully conceal them from sight, for they are con 
sidered as great " medicines," and not to be seen except by the possessor. A tale 
was related to me, and religiously believed by them, respecting the possession of a 
quill of the thunder bird by a Kwinaiult Indian, now living, named Neshwats. 
He was hunting on a mountain near Kwinaiult, and saw a thunder bird light on a 
rock. * Creeping up softly, he succeeded in securing a buckskin thong to one of its 
wing feathers, fastening the other end at the same time to a stump. When the 
T hlu-kluts flew off, the feather was drawn from the wing and kept by the Indian. 
The length of this enormous feather is forty fathoms. Neshwats is very careful 
that no person shall see this rare specimen, but his tale is believed, particularly as 
he is very expert in killing sea otter, which abound on that part of the coast. 

I saw an instance of their credulity on an occasion of a display of fireworks at Port 
Townsend a few summers since. A number of the rockets on bursting displayed 
fiery serpents. The Indians believed they were Ha-hek-to-ak, and for a long time 
made application to the gentlemen who gave the display, for pieces of the animal, 
for which they offered fabulous prices. So firm is their belief in this imaginary 
animal, that one chief assured me if I could procure him a backbone he would 
give two hundred dollars for it. One of the principal residences of the T hlu-kluts 
is on a mountain back of Clyoquot, on Vancouver Island. There is a lake situated 
in the vicinity, and argund its borders the Indians say are quantities of old bones 
of whales. These, they think, were carried there by the T hlu-kluts, but they are 
very old, and it must have been many years ago. I have not seen these bones, but 
have heard of them from various Indians who allege that they have seen them. 
If they really do exist as stated, they are undoubtedly the fossil remains that have 
been deposited there at a time when that portion of the continent was submerged, 
and respecting which there is a tradition still among them. The painting above 
described, although done by an Indian, does not fully represent the idea of the 
Makahs respecting the T hlu-kluts. But, having by me a copy of Kitto s Cyclopaedia 


of Biblical Literature, I showed some of the chiefs the cut of the Babylonian cheru 
bim, which came very near their idea of its real form. It was perfect, they said, with 
the exception of not having the Ha-hek-to-ak around its waist, and of having feet 
instead of bird s claws, which they think are necessary to grasp whales. But when 
I informed them that there were no whales in Babylon, they were fully persuaded 
that the identity was the same, claws being given to the T hlu-kluts who live near 
water, and feet to those living in the interior. Of their religious belief in this 
thunder-bird, I shall make further mention in their ta-ma-na-was ceremonies. In 
the design the T hlu-kluts is represented as holding a whale in its talons, and the 
accompanying figures are the Ha-hek-to-ak. These animals the bird is supposed to 
collect from the ocean, and keep concealed in its feathers. 

Fig. 1. 

Thunder-bird of the Makalis. 

Among the most remarkable specimens of their painting which I have seen, was 
a design on the conical hats worn during rain, and another on a board in a chiefs 
lodge, afterwards placed at the base of a monument erected over his body. The 
circular design for the hat was said to represent a pair of eyes, a nose, and mouth. 
The other was a rude one, in which eyes are very conspicuous. The form of these 
designs is a distinctive feature in Indian painting, but I never could learn that they 
attached any more meaning to them than we do to the designs on a shawl border, 
or the combinations of a calico pattern artist. 1 

I have painted various devices for these Indians, and have decorated their ta-ma- 
na-was masks ; and in every instance I was simply required to paint something the 
Indians had never seen before. One Indian selected from a pictorial newspaper a 
cut of a Chinese dragon, and another chose a double-headed eagle, from a picture 
of an Austrian coat-of-arms. Both these I grouped with drawings of crabs, faces 
of men, and various devices, endeavoring to make the whole look like Indian work ; 
and I was very successful in giving the most entire satisfaction, so much so that 
they bestowed upon me the name of Cha-tic, intimating that I was as great an 

1 The constant recurrence of certain conventional figures in the ornamentation of all the tribes from 
Cape Flattery to Sitka would seem to indicate a symbolical meaning, now lost. Examples may be 
found in the Clyoquot puddle; iu the trencher and dish; aud two of the masks, post. (G. G.) 

2 June 181 9. 


artist as the Cha-tic of Clyoquot. In the masks I painted, I simply endeavored 
to form as hideous a mixture of colors as I could conceive, and in this I again 
gave satisfaction. 

I have noticed in Indian paintings executed by the northern tribes, particularly 
the Chimsyan, Haida, and others north of Vancouver Island, a very great resem 
blance in style to that adopted by the coast Indians. Whether or not these tribes 
have any legend connected with their pictures I have no means of ascertaining. 
There are, however, but very few persons among the coast Indians who are recog 
nized as painters, and those that I have met with, cither could not or would not 
give me. any explanation. My object in painting for them was to find out if they 
really had any historical or mythological ideas which they wished to have represented, 
and I have invariably inquired on every occasion; but I never could get any other 
information than that they wished me to paint something the other Indians could not 
understand. I am satisfied, so far as this tribe is concerned, that, with the excep 
tion of the thunder-bird drawing, all their pictures and drawings are nothing 
more than fancy work, or an attempt to copy some of the designs of the more 
northern tribes ; and as they have always evinced a readiness to explain to me 
whatever had significance, I have no alternative but to believe them when they 
say that they attach no particular meaning to their paintings. 

SOCIAL LIFE. The Makahs, in common with all the coast tribes, hold slaves. 
These were formerly procured by making captives of the children or adults of any 
other tribes with whom they might be at variance. But latterly, since the advent 
of the whites, they have obtained their slaves mostly by purchase from their 
neighbors on Vancouver Island, or those further xip the Strait of Fuca. Children 
seem in all cases to be preferred, because they are cheaper, and are less likely to 
escape than adults. The price varies, according to age, from fifty to one hundred 
blankets. These slaves are for the most part well treated, and, but for the fact 
that they can be bought and sold, appear to be on terms of equality with their 
owners, although there are instances where they have received rather harsh usage. 
In case one is killed by his master, which occasionally happens, no notice is taken 
of the occurrence by the rest of the tribe. Many of the men who were born of 
slave parents, and have resided all their lives with the tribe, have purchased their 
freedom; while others, who were bought, when children, from other tribes, have 
regained their liberty as soon as they have grown up, by making their escape. 
In fact the only slaves who are sure to remain are those who are born in the tribe ; 
all others will run away whenever a safe opportunity presents to enable them to 
get back to their relatives. In former times, it is said, the slaves were treated 
very harshly, and their lives were of no more value than those of dogs. On the 
death of a chief, his favorite slaves were killed and buried with him, but latterly, 
this custom seems to have been abandoned, and their present condition is a mild 
kind of servitude. The treaty between the United States and the Makahs makes 
it obligatory on this tribe to free their slaves, and although this provision has not 
thus far been enforced, it has had the effect of securing to the latter better treatment 
than they formerly had. Instances are not rare where a master has married his 
slave woman, and a mistress has taken her slave man as her husband. The children 


of such connections are considered half slave, and although some of the more-Jn- 
tclligent have acquired wealth and influence among the tribe, yet the fact that the 
father or mother was a slave is considered as a stigma, which is not removed for 
several generations. Their status, as compared with the African slavery of the 
Southern States, is rather that of bond servants ; they are the hewers of wood and 
drawers of water. They appear to have no task-work assigned them, but pursue 
the same avocations as their owners ; the men assisting in the fisheries, and the 
women in manufacturing mats and baskets, and other indoor work, or in prepar 
ing and curing fish. Formerly, it was considered degrading for a chief, or the 
owner of slaves, to perform any labor except hunting, fishing, or killing whales; 
proficiency in any of these exercises was a consideration that enabled the most 
expert to aspire to the honor of being a chief or head man ; but since the tribe 
has been under the charge of an agent of the Government, and it is seen that no 
distinction is made between bond or free, but that both are treated alike, the old 
prejudice against labor is wearing away, and men and women, with the exception 
of a few among the old chiefs, are willing to engage side by side in such work as 
requires to be done for the agency. And it is to be hoped that, in a few years, 
under the judicious plan of the treaty, slavery will be gradually abolished, or exist 
only in a still milder form. The division of labor between husband and wife, or 
between the males and females, is, that the men do all the hunting and fishing, and 
cut the firewood. The women dress and cure the fish or game, bring wood and 
water, and carry all burdens of whatever nature that require transportation. They 
also attend to the household duties of preparing and cooking food ; but the men 
wash and mend their own clothes, and in many instances make them. This custom 
is not confined to the slaves, but is practised by all. The women also provide a 
portion of the food, such as berries and various edible roots, and, to a limited extent, 
cultivate potatoes. The fact that they assist in procuring food, appears to secure for 
them better treatment by the men, than is usual among the buffalo-hunting tribes 
east of the Ilocky Mountains. The husband, however, claims the privilege of cor 
recting the wife, and some of them receive very severe beatings ; but, on the other 
hand, they have the privilege of leaving their husbands, which they do for a slight 
cause. The marriage tie is but a slender bond, which is easily sundered, although it 
requires much negotiation when first contracted. Among the common people it is 
simply a purchase, payment being made in blankets, canoes, and guns, or such other 
commodities as may be agreed upon ; but where the girl is the daughter or relative 
of a chief, a variety of ceremonies takes place. One of these, which I have wit 
nessed, displayed a canoe borne on the shoulders of eight men, and containing three 
persons, one in the bow of the craft in the act of throwing a whaling harpoon at 
the door of a lodge ; one in the centre about to cast a seal-skin buoy, which was 
attached to the harpoon ; and one in the stern with a paddle as if steering. The 
ceremonies in this instance represented the manner of taking a whale. 

The procession formed on the beach a short distance from the lodge, and in 
front of it an Indian, dressed in a blanket which concealed his head, crept on all 
fours, occasionally raising his body to imitate a whale when blowing. At intervals 
the Indian in the canoe would throw the harpoon as if to strike, taking studious 


care, however, not to hit him; then the same evolutions were performed as is 
customary in the whale fishery. A party of friends followed the canoe, who sang 
to the accompaniment of drums and rattles. The burthen of their song was, that 
they had come to purchase a wife for one of their number, and recounted his 
merits and the number of blankets he would pay. When they reached the lodge 
the representative of the whale moved to one side, while the man in the canoe 
threw his harpoon with such force as to split the door, which was a single plank, 
in halves. The door, however, was kept barred, and the party, after piling a great 
number of blankets and a couple of guns against it, rested awhile, hoping to be 
admitted. After another chant, and the adding of a few more blankets to the heap, 
another harpoon was thrown against the door; but to no purpose, the damsel was 
obdurate, and the price not sufficient to satisfy her parents. This operation may 
be said to be symbolical of Cupid s dart on a large scale. The party effected no 
thing, and returned home. A few weeks later another lover, who was acceptable to 
the girl, came from Nittinat on Vancouver Island, with a great number of friends 
in five large canoes. These approached the shore, side by side, very slowly, the 
Indians in them standing up, singing and brandishing their paddles ; they stopped 
just outside the surf, and one of the men delivered a speech, stating what they 
had come for and what they would pay. Then they all landed, and, having hauled 
their canoes on the beach, formed a blanket procession. First came a ta-ma-na-was 
or medicine man, dressed up with a gaudy display of finery, with his face painted 
red, and a bunch of eagle s feathers in his hair, a large wooden rattle in one hand 
and a bunch of scallop shells in the other, with which he kept time to a song. 
Next him was a man with a blanket over one shoulder, and holding one corner 
of another blanket, which was stretched out by an Indian who walked behind 
him holding the other corner, and also the corner of a third blanket, which was 
in like manner held by a third Indian behind. In this manner eighty-four 
blankets were brought by the procession, single file, and deposited one after the other 
at the door of the lodge, which in this instance was open, showing that the suitor 
was favorably received ; but the eighty-four blankets were not enough, so the pro 
cession returned to the canoes and brought eighty-four more blankets in the same 
manner. These were all piled up outside the lodge; but the parents were in no 
haste, their daughter was too valuable, and the lover must wait. This he did for 
a week with all his friends. Every day a speech was made, and every night 
songs and dances were performed. At length the parents yielded, and the maiden 
was carried off in triumph, very much to her own satisfaction as well as that of her 
lover. The blankets, guns, and other articles used in the purchase, are not usually 
retained by the parents or relatives of the bride, but are returned to the bride 
groom, who takes them home with his new wife and distributes them to the friends 
of both. In short, what is said to be paid for a wife, is simply the amount which 
the bridegroom will give away to the assembled friends. 

A girl is considered marriageable as soon as she arrives at puberty. On the 
appearance of the menstrual discharge she is immediately secluded, by being placed 
behind a screen of mats or boards in a corner of the lodge. A number of little 
girls are in attendance day and night for a week or ten days, who keep up a con- 


stant singing. They relieve each other as they get tired; but the girl is never left 
alone, nor do the songs cease except at slight intervals. At the expiration of this 
first period, the girl is taken out to be washed. The little girls form a procession, 
at the head of which she walks, with her face concealed in her blanket, the chil 
dren singing as loud as they can scream. Arrived at the brook she is required to 
sit naked in the cold water half an hour, and is then taken back to the lodge. 
She is bathed in this manner three times a day for a fortnight, and her hair tied 
up in two bunches, one on each side of her head, which are wound round with 
cloth, strips of leather, beads, brass buttons, and other trinkets. The only dress 
worn is a cincture of fringed bark about the waist, reaching to the knee, and a 
blanket. At the expiration of a month the ordinary dress is resumed, and a head 
dress of the shells of the dentalium put on. This is the distinctive mark of all 
young girls until they are married. After this first period they are not compelled 
to live apart on the monthly return, nor are they required to be secluded after 
giving birth to a child. Love matches are frequently made, and whenever the 
parents are opposed the young couple will hide themselves in the woods for a day 
or two, and on their return the matter is amicably arranged. 

Marriages usxially take place at an early period. The men take for wives either 
the women of their own or the neighboring tribes; but they are prohibited from 
marrying any of their own connections, unless the consanguinity is very remote. I 
do not know of an instance nearer than a fourth cousin. I knew of one young 
man who was in love with his own cousin, and the Indians spoke of it to me in 
terms of contempt ; they said he wanted to marry his sister, and it was not per 
mitted. Polygamy is practised among the Makahs, but is not general. None of 
them, however, have more than two wives, and these are on terms of perfect 
equality. If one thinks herself ill treated, she will leave and get another husband, 
in which event she will take her children with her. If the wife dies, the father 
takes the children; but while the mother lives and they need her care, she invaria 
bly takes them with her to her new abode. The facility with which the wives can 
leave their husbands and take others, gives rise to great confusion, particularly to 
the mind of a stranger seeking information relative to their domestic affairs. 
Chastity among the females is a thing much talked of, but it appears to be more 
honored in the breach than the observance, and, although they are not so grossly 
licentious as the Clallams and other tribes on the Sound, yet the men have great 
occasion for jealousy. 

The festivals are but few, and are confined to the ta-ma-na-was ceremonies, 
which usually take place during the winter months; to certain "medicine" per 
formances, which will be alluded to hereafter, both of these closing with feasting 
and dancing, and the pot-lat-chcs, or distributions of presents, which arc made at 
all seasons of the year. The^ta-ma-na-was is allied to a religious ceremony, and 
will be treated of under that head. The pot-lat-ches occur whenever an Indian has 
acquired enough property in blankets, beads, guns, brass kettles, tin pans, and 
other objects of Indian wealth, to make a present to a large number of the tribe ; 
for the more an Indian can give away, the greater his standing with the others, 
and the better his chance of attaining tc the dignity of a chief among his people. 


Whenever it is the intention of an individual to make such a distribution of his 
property, a number of his friends are called in solemn council; an inventory of the 
articles is made, and the amount each one is to receive is decided upon. The 
names of the persons who are to be thus favored are then announced in the 
following manner: One of the party, seated on the ground with a board before him 
and a stick in his hand, acts as a herald. The person about to give the presents 
then announces a name, which, if satisfactory to the assembled friends, is repeated, 
whereupon the herald strikes a blow on the board with his stick, and calls the 
name in a loud voice; this is repeated until all the names are called to whom pre 
sents are to be given, and the articles each is to receive decided upon. Messengers 
are then sent to invite the guests. If the party is to be a large one, there will be 
from fifteen to twenty messengers who go in a body, with painted faces, and sprigs 
of evergreen in their hair. They enter the lodges with songs, and one of their 
number announces the intended feast and calls aloud the names of all who are 
invited. On the set day these assemble at the lodge of the Indian who gives the 
entertainment, and, after much feasting, singing, dancing, and masquerade per 
formance, which sometimes lasts several days, the articles are distributed. The 
blankets are displayed on poles, or cords stretched across the lodge for the purpose, 
and all the other articles are placed so as to be seen by the assembled guests, who 
are seated at one end of the lodge opposite the goods. The herald, after making 
a speech, extolling the great liberality of the donor, strikes the board with his 
stick, and calls a name ; thereupon an attendant takes the intended present and 
deposits it in front of the person who is to receive it, where it remains till all are 
served. Then a song is sung, a dance performed, and the party retire. 

Sometimes these parties are composed of children. The parents of a boy or girl 
who are ambitious for the child, give presents to the children of the tribe. 
Invitations are sent to the parents, and the names of those children who are to 
receive the offerings are given. The entertainments are similar to those in the 
case of adults, except that the performers are children, who dance and sing and go 
through a variety of plays. The dancing is certainly not graceful; it consists in a 
clumsy sort of jump, with about as much ease and agility as a person would display 
while attempting to dance in a sack. The children have a variety of plays, some of 
which resemble those of white children, and were undoubtedly learned by observa 
tion of the customs of those they have seen at Victoria and other places on the 
Strait and Sound. For instance, peg-tops, which they call ba-bet hl-ka-di, and 
battledore and shuttlecock, which is termed kla-ha-tla (kla-hak, shuttlecock; ko-ko-wi, 
battledore). They also make little wagons, using for wheels sections of kelp stems, 
cut transversely and about an inch thick. These stems are cylindrical and hollow, and 
the little wheels answer exceedingly well for their miniature carts. They are quite 
as expert as most white children in the manufacture of miniature ships and schooners; 
some of which are very creditable pieces of work. But their chief pleasure is to get 
into a little canoe, just large enough to float them, and paddle about in the surf. It 
is this early and constant practice in the management of a canoe and the use of the 
paddle, that makes them so exceedingly expert when they become of maturer years. 
Another pastime of the boys is to imitate the killing of a whale. One will 


select a kelp stem of the largest size, and trail it along the beach. The other boys, 
armed with miniature harpoons with wooden buoys attached, follow after, and 
dart their harpoons into the kelp, until it is full or split, when they get another, 
and keep up the game with eagerness for hours. Another sport is to set a pole 
upright in the sand and climb to the top, which they do readily by tying a piece of 
rope so as to form a loop, which is passed once around the pole, forming stirrups for 
the feet. As they climb, the rope is slipped up by the feet, but becomes fast on 
pressing the weight upon it; this affords a foothold, till the hands are raised for a 
fresh grasp of the pole, when the feet are again lifted, and thus alternately by hands 
and feet, they rapidly ascend to the top. The use of the bow and arrow is early 
learned by the boys, and is a favorite source of amusement. A description of them 
will be found under Arts and Manufactures. The amusements of the girls consist 
in dressing up clam shells with strips of rags, and setting them in rows in the sand 
to resemble children. They are also very fond of dolls, and appear much pleased 
with any toys such as white children use. They are early taught to make little 
baskets and mats, and their simple sports are varied by excursions into the woods 
after berries, or among the rocks, at low tide, in search of shell fish. Like the 
boys, they are accustomed from infancy to the use of canoes, and may be seen on 
any pleasant day throughout the summer, paddling in any pool of water left by the 
receding tide, or in the little bays formed at the mouths of the brooks by the sand 
which may have been washed in during high water. During the spring, when the 
flowers are in bloom and the humming birds are plenty, the boys take a stick 
smeared with the slime from snails, and place it among a cluster of flowers. This 
slime is an excellent bird lime, and if a humming bird applies his tongue to it 
he is glued fast. They will then tie a piece of thread to its feet and holding the 
other end let the birds fly, their humming being considered quite an amusement. 
They however are cruel to all animals, and particularly birds, which they torture in 
every conceivable manner. Among their sports is wrestling, which is common 
not only with the boys but the men also. The parties are entirely. naked, and at a 
signal advance and seize each other by the hair. Each then strives to throw his 
antagonist, and the victor is rewarded by the shouts of his friends. 

Formerly, deadly combats or duels were often fought. Each fighter being armed 
with a dagger held in the right hand, grasps firmly with the left the long hair of 
his antagonist ; then holding each other fast, they inflict wounds with their knives 
till one or both are mortally wounded, or else both are exhausted, when friends 
interfere and the parties are separated. Some fighting is done with big stones 
instead of knives, when each tries to beat the other s brains out ; but these gladia 
torial scenes are of very rare occurrence of late years. The most common prac 
tice in vogue at present is shooting each other with guns or pistols. 

DRESS. The usual dress of the men consists of a shirt and blanket ; but some, 
especially the old men, are content with a blanket only. Nearly all of them how 
ever have suits of clothes of various kinds, which they have procured from the 
whites ; but these are only worn on occasions of visits to the settlements up the 
Strait, on the arrival of strangers, or when at work for the white people, and are 
usually taken off when they return to their lodges. It is not an unusual sight to 



see an Indian who has been well dressed, even to stockings and shoes or boots, 
perhaps for several days while with white people, or who may have been at work 

all day, come out of his lodge at night, or as 
soon as he leaves work, with nothing on but a 

2 - 

blanket. This 


from warm clothing to 

nearly none at all causes colds and coughs to be 
prevalent among them. During rainy weather 
they wear, in addition to the blanket, a conical 
hat woven from spruce roots, so compact as to 
exclude water, and a bear skin thrown over the 
shoulders. They are not particular in the 
arrangement of their dress, even when they have 
clothes to put on, and may occasionally be seen 
parading with a cap on the head, boots on the 
feet, and the body only covered with a blanket. 

Fisr. 3. 


Makah Indian with his wet-weather fishinj 
dress, blanket, bear skin, and hat. 

Head dress and pendant of dentaliuin. 

Before blankets of wool were procured from the whites, their dress was composed 
of robes made of skins or blankets woven from dogs hair or from the prepared 
bark of the pine which is found on Vancouver Island. Very comfortable blankets 
were also made from the down of birds woven on strings to form the warp. These 
garments are still occasionally worn, and a description of their manufacture may be 
found under the proper head. 

The dress of the women usually consists of a shirt or long chemise reaching from 
the neck to the feet ; some have in addition, a skirt of calico like a petticoat tied 
around the waist, or petticoats made of blankets or coarse baize. Formerly their 
entire dress was merely a blanket and a cincture of fringed bark, reaching from the 
waist to the knees. This is called wad-dish, a name they apply to their petticoats 
of all kinds. Some of the women, particularly the younger ones, have of late years 
dressed themselves in calico gowns, which are always of an antique pattern and open 
in front instead of the back. Occasionally a squaw who has been to Victoria and 
seen the fashions of white women will array herself in hoops, but these articles, so 


necessary to the dress of civilized females, together with bonnets, are not at all 
becoming to a squaw, and it is doubtful whether the fashion will ever obtain among 
these natives. A Makah belle is considered in full dress with a clean chemise ; a 
calico or woollen skirt ; a plaid shawl of bright colors thrown over her shoulders ; 
six or seven pounds of glass beads of various colors and sizes on strings about her 
neck ; several yards of beads wound around her ankles ; a dozen or more bracelets 
of brass wire around each wrist ; a piece of shell pendent from her nose; ear orna 
ments composed of the shells of the dentalium, beads and strips of leather, forming 
a plait three or four inches wide and two feet long jx^rid her face and the parting 
of the hair painted with grease and vermilion. The effect of this combination of 
colors and materials is quite picturesque, which is perhaps the only praise that it 

Both sexes have their noses pierced, and usually, although not constantly, sus 
pended from them a small piece of the haliotis shell (the " abalone" of the Califor- 
nians), obtained from Vancouver Island, particularly on the eastern side in the Cowit- 
chin district, where specimens of a large size are found. Some wear pieces of this 
shell two or three inches square as ear ornaments. The men wear their hair long, 
but on whaling excursions they tie it up in a club knot behind the head. They 
frequently decorate themselves by winding wreaths of evergreens around the knob, 
or stick in a sprig of spruce with a feather. At times they vary this head-dress by 
substituting a wreath of sea-weed, or a bunch of cedar bark bound around the 
head like a turban. They paint their faces either black or red, as fancy may 
suggest, or in stripes of various colors. I have never been able to discover any 
particular signification for this practice, although I have frequently inquired. Some 
have told me the red paint was to keep the sun from burning their faces ; others 
paint themselves black, either to show that they have stout and courageous hearts, 
or because they feel depressed ; and others again because they happen to be in the 
humor of so doing. The method of painting is first to rub the face well with 
deer s tallow, upon which they apply the dry vermilion or red ochre if these colors 
are desired. If they wish to produce black, pulverized charcoal is first mixed with 
bear s grease or deer s fat, and rubbed between the hands, and then applied to 
the face. The other colors are put on dry. The mode of coloring the face in 
stripes is to dip a thin slip of wood in the dry paint and lay it carefully on the 
face, producing a red mark the width of the stick ; narrow marks or lines are made 
with the edge of the stick. The lines thus drawn are more uniform and more clearly 
defined than if laid on with a brush, and are done quite rapidly. During the berry 
season the children paint or stain their faces with the juice. A coarse quality of red 
ochre is often used for painting their faces, and also the inside of canoes. This pig 
ment is made by the Kwilleyute Indians, who reside thirty miles south from Cape 
Flattery. It is found in the form of a yellowish clay or ochre, which oozes in a semi 
fluid state from the banks of the river at certain places. This is collected, squeezed 
into balls the size of a hen s egg, and then wrapped in rags and baked in the hot 
ashes till it acquires the desired hue. If heated too much the color becomes a dark 
brown, and is not so highly prized. When used it is pulverized and mixed with oil, 
for painting canoes, or applied dry to the face like vermilion, although some blend 

3 June, 1880. 


it first with grease and rub it between the palms of the hands before applying it. 
Another paint is made from hemlock bark found on decayed roots, or in the forks 
of old roots that have been long under ground. This is dried at the fire, and, to be 
used, is rubbed on a stone with spittle and then applied to the face. They all prefer 
vermilion, however, when they can get it, nor are they averse to using blue or yellow 
when they can procure those colors dry, which they occasionally do from the whites. 
During the grand ta-ma-na-was or duk-wal-ly performances the face is painted 
black, and a wreath of cedar bark dyed red is worn around the head. During the 
tsi-ak or medicine ta-ma-na-was the face is painted red, and the wreath is of undyed 
bark. This bark, which is prepared by beating it fine, is termed he-se-yu. The 
name of the bark which has been dried but not broken is pit-sop. The war 
paint is generally black, although some use red ; but the braves use black inva 
riably. The hair is twisted in a knot behind, and green twigs tied up with it. The 
tattooing consists of marks on the arms or legs, and does not seem to amount to 
much. It is done by drawing a threaded needle under the skin, the thread having 
previously been colored with charcoal and water. Some prick in the color with a 
number of needles tied together, as sailors tattoo themselves. Many of these marks 
are merely straight lines, others show a rude attempt to represent an animal, and 
letters of the alphabet are sometimes seen tattooed on the arms, the characters being 
copied from any old newspaper they may get hold of. They seem to attach no 
definite meaning to this tattooing, and most of it is done while they are children. 
Many have no marks at all on their persons, while others have a few on the wrists 
and hands, and some on the ankles ; but there is nothing in their tattooing which 
is in any way distinctive of tribe. 

Some of the tribes on the northwest part of Vancouver Island have the custom 
of wearing disks of wood or ivory in the under lip, and I have seen it asserted that 
it is the custom of all the tribes from the Columbia River north. This however is 
not the fact with any of the coast tribes as far as I have seen, which is from the 
Columbia River to Nootka. The practice of flattening the heads of infants, although, 
as I have said, not universal among the Makahs, is performed in a manner similar 
to that of the Chinooks and other tribes in the vicinity of the Columbia River. As 
soon as a child is born it is washed with warm urine, and then smeared with whale 
oil and placed in a cradle made of bark, woven basket fashion ; or of wood, either 
cedar or alder, hollowed out for the purpose. Into the cradle a quantity of finely 
separated cedar bark of the softest texture is first thrown. At the foot is a board 
raised at an angle of about 25, which serves to keep the child s feet elevated ; or, 
when the cradle is raised to allow the child to nurse, to form a support for the body, 
or a sort of seat. This is also covered with bark, he-se-yu. A pillow is formed of 
the same material, just high enough to keep the head in its natural position, with 
the spinal column neither elevated nor depressed. First the child is laid on its 
back, its legs properly extended, its arms put close to its sides, and a covering either 
of bark or cloth laid over it; -and then, commencing at the feet, the whole body 
is firmly laced up so that it has no chance to move in the least. When the body is 
well secured a padding of he-se-yu is placed on the child s forehead, over which is 
laid bark of a somewhat stiffer texture, and the head is firmly lashed down to the 


sides of the cradle ; thus the infant remains, seldom taken out more than onco a 
day while it is very young, and then only to wash it and dry its bedding. The 
male children have a small opening left in the covering, through which the penis 
protrudes to enable them to void their urine. The same style of cradle appears to 
be used whether it is intended to compress the skull or not, and that deformity is 
accomplished by simply drawing the strings of the head-pad tightly and keeping up 
the pressure for a long time. Children are usually kept in these cradles till they 
are a year old, but as their growth advances they are not tied up quite so long as for 
the first few months. The mother, in washing her child, seldom takes the trouble 
to heat water ; she simply fills her mouth with the water, and when she thinks it 
warm enough spirts it on the child and rubs it with her hand. If the child is very 
dirty, and they generally get thoroughly grimed up with soot and grease, a wash 
of stale urine is used, which effectually removes the oil and dirt, but docs not 
impart a fragrant odor. This species of alkali as a substitute for soap is the general 
accompaniment of the morning toilet of both males and females. They wash as 
soon as they get up, and may be seen any morning proceeding to the brook with 
their urinals in their hands. In the winter months, in stormy weather, when they 
have been confined to the house, or after they have been curing fish or trying out 
oil, they get exceedingly dirty, and then they go through a process of scouring 
themselves with a wisp of grass or cedar leaves and sand and urine ; after which 
they give themselves a rinse in fresh water and come out as red as boiled lobsters. 
Although, in respect of bathing, they may be said to be comparatively cleanly, yet 
they are not so particular about washing their clothes, which they wear till they 
are positively filthy before they will take the trouble to cleanse them ; and as their 
washing is done in cold water, with but little if- any soap, their clothes have always 
a dingy appearance. There are exceptions, however, to this, both among the males 
and females, particularly the younger ones, who, since the advent of the whites, 
seem more desirous of having clean apparel than their elders, who retain all their 
old savage customs. 

FOOD, AND METHOD OF PROCURING IT. The principal subsistence of the Makahs is 
drawn from the ocean, and is formed of nearly all its products, the most important of 
which arethe whale and halibut. Of the former there are several varieties which are 
taken at different seasons of the year. Some are killed by the Indians ; others, 
including the right whale, drift ashore, having been killed either by whalemen, sword 
fish, or other casualties. The various species of whales are : The sperm whale, 
kots-ke, which is very rarely seen ; right whale, yakh -yo-bad-di ; black fish, klas- 
ko-kop-ph ; fin-back, kau-wid ; sulphur bottom, kwa-kwau-yak -t hle ; California 
gray, che-che-wid, or chet -a-puk ; killer, se-hwau. The generic name of whales is 
chet -a-puk. The California gray is the kind usually taken by the Indians, the 
others being but rarely attacked. 

Their method of whaling, being both novel and interesting, will require a minute 
description not only the implements used, but the mode of attack, and the final 
disposition of the whale, being entirely different from the practice of our own 
whalemen. The harpoon consists of a barbed head, to which is attached a rope 
or lanyard, always of the same length, about five fathoms or thirty feet. This 



lanyard is made of whale s sinews twisted into a rope about an inch and a half in 
circumference, and covered with twine wound around it very tightly, called by sailors 
" serving." The rope is exceedingly strong and very pliable. 

FIR. 4. 

Harpoon point (kwe-kahptl) and line. a. Blade, b. Barbs. 

The harpoon-head is a flat piece of iron or copper, usually a saw-blade or a piece 
of sheet copper, to which a couple of barbs made of elk s or deer s horn are secured, 
and the whole covered with a coating of spruce gum. The staff is made of yew in 
two pieces, which are joined in the middle by a very neat scarph, firmly secured 
by a narrow strip of bark wound around it very tightly. I do not know why these 
staves or handles are not made of one piece ; it may be that the yew does not 
grow sufficiently straight to afford the required length ; but I have never seen a staff 
that was not constructed as here described. The length is eighteen feet ; thickest 
in the centre, where it is joined together, and tapering thence to both ends. To 
be used, the staff is inserted into the barbed head, and the end of the lanyard 
made fast to a buoy, which is simply a seal-skin taken from the animal whole, the 
hair being left inwards. The apertures of the head, feet, and tail are tied up air 
tight, and the skin inflated like a bladder. 

Fig. 5. 

Seal skin buoy (Do-ko kup-tl). 

When the harpoon is driven into a whale the barb and buoy remain fastened to 
him, but the staff comes out, and is taken into the canoe. The harpoon which is 
thrown into the head of the whale has but one buoy attached ; but those thrown into 
the body have as many as can be conveniently tied on ; and, when a number of 



canoes join in the attack, it is not unusual for from thirty to forty of these buoys 
to be made fast to the whale, which, of course, cannot sink, and is easily despatched 
by their spears and lances. The buoys are fastened together by means of a stout 
line made of spruce roots, first slightly roasted in hot ashes, then split with knives 
into fine fibres, and finally twisted into ropes, which are very strong and durable. 
These ropes arc also used for towing the dead whale to the shore. The harpoon- 
head is called kwc-kaptl ; the barbs, tsa-kwat ; the blade, kut-so-wit ; the lanyard 
attached to the head, kluks-ko ; the loop at the end of the lanyard, kle-tait-lish ; 
the staff of the harpoon, du-pui-ak ; the buoy, dopt-ko-kuptl, and the buoy-rope, 

Fig 6. 

Whaling caiiue. 
Fig. 1. 

Whaling paddle. 

A whaling canoe invariably carries eight men : one in the bow, who is the har- 
pooner, one in the stern to steer, and six to paddle. The canoe is divided by sticks, 
which serve as stretchers or thwarts, into six spaces, named as follows : the bow, 
he-tuk-wad ; the space immediately behind, ka-kai-woks ; centre of canoe, cha- 
t hluk-dos ; next space, hc-stuk -stas ; stern, kli-cha. This canoe is called pa-dau-t hl. 
A canoe that carries six persons, or one of medium size, is called bo-kwis -tat ; a 
smaller size, a-tlis-tat ; and very small ones for fishing, tc-ka-au-da. 

"When whales are in sight, and one or more canoes have put off in pursuit, it is 
usual for some one to be on the look-out from a high position, so that in case a 
whale is struck, a signal can be given and other canoes go to assist. "When the 
whale is dead, it is towed ashore to the most convenient spot, if possible to one 
of the villages, and hauled as high on the beach as it can be floated. As soon as 
the tide recedes, all hands swarm around the carcass with their knives, and in a 
very short time the blubber is stripped off in blocks about two feet square. The 
portion of blubber forming a saddle, taken from between the head and dorsal fin, is 
esteemed the most choice, and is always the property of the person who first strikes 
the whale. The other portions are distributed according to rule, each man know 
ing what he is to receive. The saddle is termed u-butsk. It is placed across a 
pole supported by two stout posts. At each end of the pole arc hung the harpoons 
and lines with which the whale was killed. Next to the blubber at each end are 
the whale s eyes ; eagle s feathers arc stuck in a row along the top, a bunch of 



Fig 8. 

Saddle of whale s blubber. 

feathers at each end, and the whole covered over with spots and patches of down. 
Underneath the blubber is a trough to catch the oil which drips out. The u-butsk 
remains in a conspicuous part of the lodge until it is considered ripe enough to eat, 
when a feast is held, and the whole devoured or carried off by the guests, who are 

at liberty to carry away what they cannot eat. 
After the blubber is removed into the lodge 
the black skin is first t taken off, and either 
eaten raw or else boiled. It looks like India 
rubber ; but though very repulsive to the eye 
it is by no means unpalatable, and is usually 
given to the children, who are very fond of 
it, and manage to besmear their faces with 
the grease till they are in a filthy condition. 
The blubber, after being skinned, is cut 
into strips and boiled, to get out the oil that 
can be extracted by that process ; this oil is 
carefully skimmed from the pots with clam 
shells. The blubber is then hung in the 
smoke to dry, and when cured, looks very 

much like citron. It is somewhat tougher than pork, but sweet (if the whale has 
been recently killed), and has none of that nauseous taste which the whites attri 
bute to it. When cooked, it is common to boil the strips about twenty minutes ; 
but it is often eaten cold and as an accompaniment to dried halibut. 

From information I obtained, I infer that formerly the Indians were more suc 
cessful in killing whales than they have been of late years. Whether the whales 
were more numerous, or that the Indians, being now able to procure other food 
from the whites, have become indifferent to the pursuit, I cannot say ; but I have 
not noticed any marked activity among them, and when they do go out they 
rarely take a prize. They are more successful in their whaling in some seasons 
than in others, and whenever a surplus of oil or blubber is on hand, it is exchanged 
or traded with Indians of other tribes, who appear quite as fond of the luxury as 
the Makahs. The oil sold by these whalers to the white traders is dogfish oil, 
which is not eaten by this tribe, although the Clyoquot and Nootkan Indians use it 
with their food. There is no portion of a whale, except the vertebrae and offal, 
which is useless to the Indians. The blubber and flesh serve for food; the sinews 
are prepared and made into ropes, cords, and bowstrings ; and the stomach and in 
testines are carefully sorted and inflated, and when dried are used to hold oil. 
Whale oil serves the same purpose with these Indians that butter does with civilized 
people ; they dip their dried halibut into it while eating, and use it with bread, 
potatoes, and various kinds of berries. When fresh, it is by no means unpalatable ; 
and it is only after being badly boiled, or by long exposure, that it becomes rancid, 
and as offensive to a white man s palate as the common lamp oil of the shops. 

The product of the ocean next in importance for food is the halibut. These are 
taken in the waters of the strait in certain localities, but as the depth of water at 
the mouth of the strait is very great, the Indians prefer to fish on a bank or shoal 



Fig. 9. 

Halibut hook. 

some fifteen or twenty miles west from Tatooche light. The depth on the banks 
varies from twenty to thirty fathoms. The lines used in the halibut fishing are 
usually made of the stems of the gigantic kelp (fucus gigantea), and the hooks 
of splints of hemlock. A line attached to one of the arms of the hook holds it in 
a vertical position, as shown in Fig. 9. The bait used is the cuttlefish or squid 
(octopus tuberculatus), which is plentiful and is taken by 
the natives by means of barbed sticks, which they thrust 
under the rocks at low. water, to draw the animal out and 
kill it by transfixing it with the stick. A portion of the 
squid is firmly attached to the hook, which is sunk by 
means of a stone to the bottom, the sinker keeping the 
hook nearly in a stationary position. To the upper portion 
of the line it is usual to attach bladders, which serve as 
buoys, and several are set at one time. When the fish 
is hooked, it pulls the bladder, but cannot draw it under 
Avater. The Indian, seeing the signal, paddles out ; hauls 
up the line ; knocks the fish on the head with a club ; re 
adjusts his bait ; casts it overboard ; and proceeds to the 

next bladder he sees giving token of a fish. When a number of Indians are 
together in a large canoe, and the fish bite readily, it is usual to fish from the canoe 
without using the buoy. This hook is called che-bud, and the club, sometimes 
fancifully carved, is called ti-ne-t hl. 

When the fish are brought home, they are first landed on the beach, where the 
women wash and wipe them with a wisp of grass or fern. The entrails are taken 
out and thrown away, and the rest of the fish carried into the houses. The heads 
are taken off first to be dried separately, and the body of the fish is sliced by 
means of a knife of peculiar construction, somewhat resembling a common chopping 
knife, called ko-che-tin (Fig. 10). The skin is first carefully removed, and the flesh 
then sliced as thin as possible to facilitate the drying ; and 
when perfectly cured, the pieces are wrapped in the skin, 
carefully packed in baskets, and placed in a dry place. The 
heads, the back bones, to which some flesh adheres, and the 
tails, are all dried and packed away separately from the body 
pieces. When eaten, the skin, to which the principal portion 
of the fat or oil of the fish adheres, is simply warmed, or 
toasted over the coals, till it acquires crispncss. The heads, tails, and back bones 
arc boiled. The dried strips from the body are eaten without further cooking, 
being simply broken into small pieces, dipped in whale oil, and so chewed and 
swallowed. It requires a peculiar twist of the fingers and some practice to 
dip a piece of dry halibut into a bowl of oil and convey it to the mouth without 
letting the oil drop off, but the Indians, old and young, are very expert, and scarcely 
ever drop any between the mouth and the bowl. In former times, dried halibut 
was to these Indians in lieu of bread ; oil in place of butter, and blubber instead 
of beef or pork. When potatoes were introduced, they formed a valuable addition 
to their food, and since the white men have become more numerous, the Indians 

Fig. 10. 

Halibut chopper. 


have accustomed themselves to other articles of diet; flour, hard bread, rice, 
and beans are always acceptable to them ; they are also very fond of molasses and 
su^ar, and are willing at all times to barter their furs, oil, or fish for these commo 

Next to the halibut are the salmon and codfish, and a species of fish called the 
"cultus" or bastard cod. These, however, are usually eaten fresh, except in seasons 
of great plenty, when the salmon is dried in the smoke. They are all taken with 
the hook, and the salmon fishing is most excellent sport. The bait used is herring, 
and unless these are plenty, they will not try to catch salmon, although the waters 
may be alive with them. A more extended notice of these fish and of several other 
varieties used for food, will be found in another portion of this paper. 

The squid, which is used for bait in the halibut fishery, is also eaten. When first 
taken from the water it is a slimy jelly-like substance, of rather disgusting 
appearance, but when boiled it becomes firm and as white as the flesh of a lobster, 
which it somewhat resembles in taste, but is much tougher to masticate. I have 
found it, chopped with lettuce, an excellent ingredient in salad. The onychotcuthis 
is also found, but it is never eaten. Skates are abundant, but as they usually make 
their appearance during the halibut season, they are seldom used, although the 
Indians like them very well ; but they seem to prefer halibut. Three varieties of 
echinus are found here, and are eaten in great quantities; they are either caught by 
spearing them at low tide, or are taken in a very simple manner by means of a piece 
of kelp. To effect this a stem of the kelp is sunk to the bottom, having a line and 
buoy attached. The echini go on it to feed, and after the kelp has remained 
several hours, it is gently drawn into a canoe and the creature picked off. The 
Indians collect them in this manner in great numbers during the spring months. 
Although a variety of bivalves is found, they do not abound as they do in 
the bays further up the Strait, and do not form a common article of nutriment, 
except that mussels of the finest description cover the rocks about Cape Flattery and 
Tatooche Island, and are eaten whenever the Indian appetite craves them, or when 
the breakers of the Pacific are sufficiently quiet to permit a search. These are 
either boiled or roasted in the ashes, and are very delicious cooked by either method. 
Barnacles, crabs, sea slugs, periwinkles, limpets, &c. furnish occasional repasts. 
Scallops, which are found in the bays of Fuca Strait, are excluded from their 
list ot food. They are considered as having some peculiar powers belonging to 
them, and in consequence their shells are made use of as rattles to be used in 
their ceremonials. Oysters were formerly found in Neeah Bay, but have been 
destroyed by some cause of late years ; the only evidence of their former exist 
ence being the shells which are thrown ashore by the waves. They are found in 
the various bays and inlets of Vancouver Island, but the Indians do not eat them. 
In fact there are but few of the animal products of the ocean but are considered 
edible, and serve to diversify the food. Of land animals they eat the flesh of the 
elk, deer, and bear; but, although these abound a short distance in the interior, the 
Indians very seldom hunt for them, and when they kill any, as they occasionally 
do, they are always ready to sell the flesh to the white residents in the bay, seeming 
to care more for the skin than the carcass. Smaller animals, such as raccoons, 


squirrels, and rabbits, arc seldom if ever eaten by them, and are killed only for the 
sake of the skin. Of birds, however, they are very fond, particularly the sea fowl, 
which are most plentiful at times, and are taken in great numbers on foggy nights, 
by means of spears. A fire of pitch-wood is built on a platform at one end of the 
canoe, and by the glare of its light, which seems to blind or attract the birds, 
the Indian is enabled to get into the midst of a flock, and spear them at his leisure. 
On the return of a canoe from one of these nocturnal excursions, particularly in 
the fall, it is not unusnal to find in it a collection of pelicans, loons, cormorants, 
ducks of various kinds, grebes, and divers of various sorts. These, after being 
picked, and very superficially cleaned, arc thrown promiscuously into a kettle, 
boiled and served up as a feast. 

The roots used for food are potatoes, which are raised in limited quantities ; 
Kammas (SclUa Fraseri ), which is procured from the tribes south (Kwilleyute and 
Kwinaiillts), and some from the Vancouver Island Indians; tubers of the equisetum; 
fern roots, and those of some species of meadow grass and water plants ; the roots 
of several kinds of sea-weed, particularly eel grass, are also used. These and the 
equisetum root are eaten raw ; the others are all cooked. In the spring the young 
sprouts of the salmon berry (Rubiis spectabiUs) and thumb berry (Ihilus odoratus) are 
consumed in great quantities. They are very tender, have a slightly acid and astrin 
gent taste, and appear to serve as alteratives to the system, which has become loaded 
with humors from the winter s diet of dried fish and oil. The sprouts are sometimes 
cooked by being tied in bundles and steamed over hot stones. After the season of 
sprouts is over the berries commence. The salmon berry comes first and is ripe in 
June ; it is followed by the other summer bcrtics till autumn, when the sallal and 
cranberry appear and continue till November. It is customary, when an Indian 
has a surplus of food of any kind, to invite a number of friends and neighbors to 
share it, and as they seem very fond of these social gatherings, scarcely a day passes 
but some one will give a feast, sometimes to a few, or it may be to a great number 
of persons. It is this fondness for feasts which makes them so improvident, for 
when they have anything they never seem satisfied until it is all eaten up. If one 
man is more fortunate than his neighbors in procuring a supply, instead of pre 
serving it for his own wants and those of his family, he must give a feast, and 
while his supplies last the others are content to live on his hospitality ; when that 
is exhausted they will seek food for themselves. 

The articles used for culinary purposes arc, for the most part, pots, kettles, and 
pans, principally procured from the whites, at the trading post of the Hudson s Bay 
Company at Victoria. The ancient method of steaming or boiling is occasionally 
resorted to, particularly in cooking quantities of meat, fish, or roots, for a feast. 
Large bowls shaped like troughs, cut from alder logs, are partially filled with red 
hot stones, on which a few fern leaves or sea-weed are laid ; then the food, whether 
fish or potatoes, or kammas, is placed on this, a bucket of water is thrown into the 
trough, and the whole quickly covered with mats and blankets and left to steam till 
the contents are cooked. "When larger quantities of food are to be prepared, the 
same process is employed, with the exception that, instead of using wooden troughs, 
a shallow pit is made in the ground. Potatoes and fish take only half an hour s 

4 June, 1860. 


cookin" ; but some of the roots, particularly the kammas, require a constant heat 
for nearly two days. 

Their method of serving up food is very primitive, and the same forms arc 
observed by all. When a feast is to consist of a variety of dishes, such for instance 
as hard bread, potatoes, blubber, fish, &c., they proceed in this manner : after the 
guests are assembled, the women begin to knead flour, and prepare it in cakes 
to bake in the ashes, the men meanwhile heating stones red hot. When these are 
ready, they are transferred by means of tongs made of a split stick, to large wooden 
troughs, and potatoes laid on top of them. Some water is then thrown on the heap, 
and the whole quickly covered with mats and old blankets to retain the steam. 
The potatoes having been covered up, the cakes are next placed in the hot ashes 
to bake. The guests meanwhile are served with dried halibut and oil; each 
has his allowance set before him, and what he cannot eat he is expected to carry 
away. Dry fish and oil constitute the first course, and by the time that is finished 
the potatoes are steamed, and the bread is baked. The potatoes are served first, 
and are eaten with oil, the custom being to peel off the skins Avith the fingers, dip 
the potato in oil and bite off a piece, repeating the dipping at each mouthful. The 
potatoes disposed of, the bread is next served ; or, if they have hard bread, that is 
offered instead of fresh. Molasses is preferred with the bread, but if they have 
none, oil is used instead. If any more provision is to be served, it is brought in 

Fig 11. 

Ladle of "big horn." Spoon of aploceras horn. 

courses, and at the end of each course each guest wipes his mouth and fingers 
with a wisp of bark, puts whatever may be left into his basket, and looks out for 
the next course. The host is offended if his guests do not partake of everything 
that is set before them, and if strangers are among the visitors, it is not uncommon 
for four or five such feasts to be given in the course of a single day or evening, each 
arranged and conducted as described. I have attended several entertainments in 
visiting the different villages of the tribes. On one occasion, when an unusual 
display of hospitality was expected, one of the Indians who accompanied me re 
marked that I had better not eat too much at any one lodge, lest I should be sick, 
and not be able to feast at all of them, as I was expected to do. I asked him how 


he managed to eat such enormous quantities, for his appetite appeared insatiable. 
He replied, that when he had eaten too much he made it a practice, before going 
into the next lodge, to thrust his fingers down his throat, which enabled him to throw 

Fig. 13. 

Wooden ladle. 

off the load from his stomach, and prepare to do justice to the coming feast. An 
Indian who can perform this feat dexterously, so as to eat heartily at every house, is 
looked upon as a most welcome guest, who does justice to the hospitality of his host. 
Sometimes the feast is confined to boiled rice and molasses, of which they are very 
fond. This is served out in tin pans or wooden platters, and eaten with spoons 
made of horn, procured from the northern tribes, and said to be the horn of the 
mountain sheep. 1 If horn spoons are not at hand, they improvise an excellent 
substitute which is simply a clam shell, and with one of large size an Indian will 
swallow quite as much rice and molasses as by any other known method. 

After eating, they sometimes, but not always, indulge in a whiff of tobacco ; but 
smoking is not a universal practice among them, and is rather as a stimulant than 
a mere luxury ; the pipe is more agreeable to them in thf ir canoes, when tired 
with fishing or paddling; then the Indian likes to take out his little pouch of smok 
ing materials, and draw a few whiffs. The article generally used is the dried 
leaves of the Arcfost uva-ursi mixed with a little tobacco ; they also use, when 
they have no uva-ursi, either the dried leaves of the sallal Gaultheria sJiallon, or 
dried alder bark. Smoking, however, is practised even less than among some of 
the tribes east of the Rocky Mountains, and there are no ceremonials connected with 
its use. Occasionally an Indian will swallow a quantity of the smoke, which, being 
retained a few seconds in the lungs or stomach, produces a species of stupefaction, 
lasting from five to ten minutes and then passing off. The calumet, or pipe of 
peace, with its gayly decorated stem, is quite unknown among these Indians. 
They are content with anything in the shape of a pipe, and seem to prefer a clay 
bowl, to which they affix a stem made of a dried branch of the Rubus spectabilis. 
They simply scrape off the bark and take out the pith, and the stem is finished. 
The smoking occupies but a few minutes of the time devoted to a meal ; when 
they have finished, each guest gathers what provision he may have left, and all 
proceed to the next lodge, where another feast has been prepared ; and when all is 
over, they return home with their gleanings. 

OTTER, Fisu, SEALS, &c., TAKEN BY THE MAKAHS. Besides those already named, 
other varieties are taken, some of which are not used for food. As several have 

1 The ladles are made of wood, or of the horns of the "big-horn," (Ms montana; the spoons of 
those of the mountain goat, ApJoceras americana. 0. G. 


not been described in any work of reference I have seen, I shall have to describe 
them simply by their common and Indian names. The cottoids are very plenty and 
of several varieties, all of which are eaten. The largest, which is called tsa-daitch, 
measures twenty-seven inches in length. It is an uncouth, repulsive-looking fish, 
dark reenish.-brown, the body larger in proportion to the head than other sculpins ; 
but it is of good flavor, either boiled or fried. One specimen weighed ten pounds. 
The buffalo sculpin, kiib -bis and other small varieties, are quite common, and are 
usually taken with spears. The kla-hap-pak resembles the " grouper" of San Fran 
cisco. Its color is red ; the scales large and coarse ; the meat white, and in large 
flakes. It is excellent, either fried, boiled, or baked. The whites call it " rock 
cod," but it is not of the cod species, although the flavor and appearance of the 
flesh, when cooked, resemble that. The tsa-ba-hwa is much like the rock-cod 
of Massachusetts. It is variously marked, but the general color is olive-green on 
the back, shaded down to a yellow belly, and covered with reddish or brown spots 
or freckles ; some are of a sepia-brown, with blue spots. It is a nice pan fish when 
fresh, but soon gets soft. Its flesh varies in color with the locality where it is taken, 
and the difference of food, and may be found with shades ranging from a pure white 
to a greenish-blue the latter color being very disagreeable to most of the white 
men, who regard it as produced by a poisonous agency. I have eaten freely of 
this fish, and found that the color of the flesh made no difference either in flavor or 
quality It can be taken by the hook while trolling for salmon, but is usually caught 
near the rocks with small hooks and lines. The cul-tus or " bastard cod," as it is 
termed by the whites, which abounds, and is taken at all seasons of the year, forms 
an important article for fresh consumption. This fish, in general appearance, 
somewhat resembles the true cod, but differs from it in many material respects. 
The dorsal fins are double, and extend from the head to the tail. These, as well 
as all the other fins, are thick, gelatinous, and palatable. This also differs from the 
common cod, in wanting the barbel under the lower jaw, which is longer than the 
upper, and in having both upper and lower jaws armed with strong teeth. The 
liver contains no oil, but the flesh has a portion of fat mixed through it. It is 
most excellent food, and especially when cooked, closely resembles the true cod. 
Exceedingly voracious also, in taking it tha Indians use no hook ; they simply 
secure a small fish, usually a perch or sculpin, to the line, and when the cod closes 
its jaws upon the bait, it holds with bulWog tenacity, and is hauled into the 
canoe and knocked on the head. The Indian name for it is tush-kaii. A fish 
closely resembling this, and perhaps of the same species, is sold in the San Fran 
cisco market under the name of cod. At certain seasons, particularly during the 
spring, it is found around the rocks and in coves of shallow water, and is then 
easily speared. The Indians seldom dry it, preferring to boil and eat it fresh. 
The true cod, ka-datl, is taken in limited quantities. In some seasons it is more 
plentiful than at others. It is caught on banks and shoals, in from thirty to forty 
fathoms of water. This fish abounds in the more northern waters of the Pacific 
coast ; but the extreme depth and swift currents of Fuca Strait make it difficult 
to fish for them there, except at those times during the summer months, when it 
approaches near the shore. Another fish, termed by the Indians be-sho-wc, or black 


cod, although not a codfish, lias not been described in any work that I have seen. 
It is a deep water fish, being caught in eighty fathoms. I have never been able to 
get one perfect. They are rarely taken, and those that I have seen had been split 
for curing. The color of the skin is black, and the flesh white and fat like mackerel. 
I have eaten some broiled, and the flavor was like that of halibut fins, extremely 
rich and fat. The weight varies from four to twelve pounds. 

The dogfish (ya-cha) Acantliias suckleyi, is taken in great quantities for the sake 
of the oil contained in the liver, which forms the principal article of traffic 
between these Indians and the whites. Although this fish is plentiful on the coast 
south of Cape Flattery, I have never known the Indians there to make a business 
of fishing for them. Even at Kwilleyute, where I saw great quantities of dogfish 
in the summer of 1861, the Indians of that tribe and locality did not know how to 
extract the oil, and we had to send a Makah Indian, who was on board the vessel, 
ashore to show them how to try out the livers of a lot of fish we had caught. 

The Indians on Vancouver Island, on the contrary, make a lucrative business of 
extracting the oil, and sell large quantities to the Makahs in exchange for whale 
oil, which they eat. The Clyoquots and Nootkans eat dogfish oil, but prefer whale 
oil when they can obtain it. The method of extracting as practised by the Makahs 
is to collect the livers, which are put into a tub and kept until a considerable 
quantity has accumulated. They are then put into iron pots, and set to simmer 
near the fire ; or else hot stones are placed among them and they are cooked by 
the heat until all the oil is extracted, which is then carefully skimmed off and 
stored in receptacles, made of the paunches and intestines of whales, fish, or seals. 
In the fall of the year the flesh of the dogfish contains a considerable proportion 
of oil, which at other times it does not appear to possess ; this is extracted in 
the following manner : When the livers are taken out, the head and back bone are 
also removed, and the rest of the body, being first slightly dried in the smoke, is 
steamed on hot stones till it is thoroughly cooked. It is then put into little 
baskets, made for the purpose, of soft cedar bark, and rolled and squeezed till all 
the liquid is extracted. This in color resembles dirty milk. It is boiled and 
allowed to cool and settle, and the oil is then skimmed off. After the oil is 
extracted, the flesh is washed in fresh water and again squeezed in the baskets, 
and in this state it is eaten by the Indians when other food is scarce. But dog 
fish is seldom tasted by the Makahs, and never until the oil has been thoroughly 
removed. The oil has a nauseous taste, and is not relished by these Indians, who 
are epicures in their way, and prefer the oil of whales and seals. The quality of 
dogfish oil for burning is very good, quite superior to whale oil. In astral lamps 
it burns with a clear, strong flame, and, when properly refined, is second only to 
sperm oil. Dr. Suckley states that while he was on service as surgeon at the U. S. 
military station at Fort Steilacoom, he used dogfish oil with great success in pul 
monary affections, and considered it, when fresh, equal to cod-liver oil. A very 
large species of shark, known among whalemen as " bone shark," is occasionally 
killed by the Makahs, and its liver yields great quantities of oil. I saw one in 
October, 1862, killed in Neeah Bay, twenty-six feet long, and its liver yielded nearly 
seven barrels of oil, or over two hundred gallons. These sharks are very abundant 



durin"- the summer and fall, but the Indians rarely attack them except when they 
come in shore to feed, which they do at certain times. They are easily seen hy 
the long dorsal fin projecting above the water, and, as they appear to be quite 
sluggish in their movements, are readily killed with harpoons or lances. The 
flesh is never eaten. 

A fish of the Anarrhichfliys tribe is frequently killed during the summer 
months at low tide among the rocks. This is called the " doctor fish" by the 
Indians, and is never eaten except by some medicine-man who wishes to increase 
his skill in pharmacy. 

Of the porpoise family there are three varieties in the waters of Fuca Strait. 
The large black kind called by the Makahs a-ikh-pet hl ; white fin porpoise, called 
kwak-watl, and the " puffing pig," tsailt h-ko. These arc killed with harpoons of 
a smaller size than those used for whales, and are highly esteemed as food. 

Seals also abound. The sea-lion, the largest variety, is called a-ka-wad-dish ; 
the fur-seal, kat-hla-dos, and the hair-seal, kas-cho-we. The skin of the hair-seal 
is always taken off whole, and, after the head and feet have been removed and the 
orifices firmly secured, it is blown full of air and dried with the hair side in. This 
is the buoy used for the whale fishery, and is usually painted on the outside with 
rude devices in red vermilion or ochre. The skins of the fur-seal are sold to the 
whites. The sea otter, ti-juk, is very rarely found around the cape, but is plentiful 
further down the coast in the vicinity of Point Grenville. During the summer 
of 1864 the fur-seals were more numerous in Fuca Strait than they had been for 
many years, and great numbers were taken by the Indians. Sometimes they kill 
seals with spears ; but the common mode is to shoot them with guns. The flesh 
of all the species is eaten. There are several deep caverns in the cliffs at Cape 
Flattery in which the seals congregate during the breeding season. At such times 
the Indians go in with a torch and club, and kill numbers by knocking them on 
the head. 

The ease with which these Indians can obtain their subsistence from the ocean 
makes them improvident in laying in supplies for winter use, except of halibut; 
for, on any day in the year when the weather will permit, they can procure, in a 
few hours, provisions enough to last them for several days. 

TRADE. The Makahs, from their peculiar locality, have been for many years the 
medium of conducting the traffic between the Columbia lliver and Coast tribes 
south of Cape Flattery, and the Indians north as far as Nootka. They are emphati 
cally a trading, as well as a producing people ; and in these respects are far superior 
to the Clallams and other tribes on Fuca Strait and Puget Sound. Before the 
white men came to this part of the country, and when the Indian population on 
the Pacific coast had not been reduced in numbers as it has been of late years, they 
traded largely with the Chinooks at the mouth of the Columbia, making excursions 
as far as the Kwinaiult tribe at Point Grenville, where they met the Chinook 
traders ; and some of the more venturesome would even continue on to the Columbia, 
passing through the Chihalis country at Gray s Harbor and Shoalwater Bay. The 
Chinooks and Chihalis would in like manner come north as far as Cape Flattery; 
and these trading excursions were kept up pretty regularly, with only the inter- 


ruption of occasional feuds and rivalries between the different tribes, when the 
intercourse would be suspended, or carried on by means of intermediate bands ; for 
instance, the Chinooks would venture up as far as Chihalis, or perhaps Kwinaiult ; 
they would go as far as the Kwilleyute, and these last in turn to Cape Flattery. After 
a while peace would be restored, and the long voyages again resumed. The Makahs 
took down canoes, oil, dried halibut, and hai-kwa, or dentalium shells. The 
large canoes were almost invariably made on Vancouver Island ; for, although 
craft of this model are called " Chinook" canoes, very few in reality, except small 
ones, were made at Chinook, the cedar there not being of suitable size or quality for 
the largest sizes, and the best trees being found on the Island. The Makahs in return 
received sea-otter skins from Kwinaiult ; vermilion or cinnabar from the Chinooks, 
which they in turn had procured from the more southern tribes of Oregon ; and such 
articles of Indian value as might be manufactured or produced by the tribes living 
south of the cape. Their trade with the northern Indians was for dentalium, 
dried cedar bark for making mats, canoes, and dried salmon ; paying for the same 
with dried halibut, blubber, and whale oil. Slaves also constituted an important 
article of traffic ; they were purchased by the Makahs from the Vancouver Island 
Indians, and sold to the coast Indians south. 

The northern Indians did not formerly, nor do they now, care to go further south 
on their trading excursions than Cape Flattery; and the Columbia River and other 
coast tribes seem to have extended their excursions no further north than that 
point. Isolated excursions are attributed to certain chiefs. Comcomly, for in 
stance, the celebrated Chinook chief, would occasionally go north as far as Nootka; 
while Maquinna, Klallakum, and Tatooshatticus, of the Clyoquots, made visits to 
Chinook ; but, as a general practice, the Makahs at Cape Flattery conducted the 
trade from north to south. In those early days, when so many more Indians were 
in every tribe than at present, and when they were so often at variance with each 
other, it is not probable that the trade conducted by the coast tribes was of any 
great value. But when the white traders began to settle at the mouth of the Co 
lumbia, the desire to obtain their goods, which had been awakened by the early fur 
traders at Nootka, caused a more active traffic to spring up, the Makahs wishing 
to get from Chinook the blankets, beads, brass kettles, and other commodities 
obtained at the trading post at Astoria. The entire supply was drawn from that 
settlement, until the Hudson s Bay Company established a trading post at Victoria, 
and, as trade could be conducted so much more readily at that place than at 
Astoria, the coast traffic was nearly stopped, or confined to the summer excursions 
of those Indians who had intermarried with the Kwinaiults or Chihalis. The coast 
trade south at present is confined to the jrxchange of a few canoes for the sea- 
otter skins of tin. Kwinaiults, but the amount is very small. Their trade with the 
Vancouver Island Indians is to exchange whale oil and dried halibut, for dog 
fish oil, which is procured in large quantities by the Nittinat and Clyoquot tribes. 
The dog-fish oil is sold by the Makahs to the white traders. Formerly it went to 
those who traded with them at Necah Bay ; but of late years the greater portion 
is carried either to Victoria, or else to the different lumber mills on the Sound, where 
it finds a ready sale at prices averaging about fifty cents per gallon. They also trade 


off considerable quantities of dried halibut and whale oil to the Clallams and the 
Victoria Indians receiving in return from these Indians blankets, guns, beads, 
&c., and from the whites either blankets, flour, hard bread, rice, and molasses, or 
money, which they usually expend before their return, in the purchase of those 
articles either at Victoria or at the villages on the Sound. 

Blankets are the principal item of wealth, and the value of anything is fixed 
by the number of blankets it is worth. In the early days of the Hudson s Bay 
Company, and until within the past ten years, a blanket was considered equal in 
trade to five dollars ; but since so many different traders have settled on the Sound, 
with such a variety of qualities and prices, the Indian in naming the number of 
blankets he expects to receive (as for a canoe), will state what kind he demands. 
Thus, if the price is to be twenty blankets, he will say, " how many large blue 
ones," which are the most costly, " how many red, and how many white ones 1" 
and the purchaser must be acquainted with the value of the several kinds before 
he can tell what the canoe will really cost. Also in their trades among themselves 
they will pay for a slave, for instance, from one to two hundred blankets, but the 
number of each quality is always stated. They are very shrewd in their bargains, 
and from their long intercourse with the white traders are as well informed of the 
money-value of every commodity they wish to purchase, as most white people are. 

I have no trustworthy statistics from which to derive information respecting the 
amount of their yearly barter ; for, as I before remarked, only a portion of their oil 
is sold to the traders in the bay, the remainder being carried to Victoria, or the 
saw-mills ; nor have I any means of ascertaining the value of the oil and dried fish 
they trade to other Indians I think, however, I am not far from the truth when 
I assert that their yearly produce of oil of all kinds will amount, on an average, 
to five thousand gallons. I have seen it stated in some reports of the Indian De 
partment that the Makahs sold to the whites annually about sixteen thousand gallons 
of oil. They may possibly have done so in former years, but since my residence 
among them, I doubt if their sales have ever reached that amount. They, never 
theless, produce more than any other tribe I know of in the Territory, not of oil 
alone, but of the various products of the ocean ; and were they a little more in 
dustrious, and more capable of realizing the advantage of taking care of their earn 
ings, they would not only be a self-supporting tribe, completely independent of any 
assistance from the Government, but might actually become a wealthy community in 
the sense in which we employ the term. But they are, like all Indians, careless, 
indolent, and improvident, seeking only to obtain a temporary supply of food, or 
to get oil enough to purchase a superfluity of blankets, hard bread, rice, and 
molasses ; and then have a big feast and give everything away. By judicious 
management on the part of the Government and its agents, these Indians might 
easily be taught to improve their fisheries of all kinds, so as to reap more lucrative 
returns; but as far as the Makahs are concerned, there are two very serious 
obstacles which will forever prevent them from being an agricultural people ; and 
these two obstacles are soil and climate. 

I have already shown that the whole of the reservation is a rocky, mountainous, 
forest-covered region, with no arable land except the low swamp and marsh, extend- 


ing from Neeah Bay to Waatch, and a small prairie at Tsuess. And not only are 
these lands too wet for the cultivation of anything but roots, but the climate i$ so 
exceedingly humid that cereals will not ripen. The only sure, repaying crop is 
potatoes. But Indians cannot live on potatoes alone, any more than the white 
men ; they require animal food, and prefer the products of the ocean to the farina 
of the land. It will take many years, and cost the Government large sums of 
money to induce these savages to abandon their old habits of life and acquire 
new ones. In fact, these Coast Indians are an. anomaly in their general style of 
living, as compared with the tribes of the plains, and as such, I think they should 
be encouraged in their fisheries, and taught to prepare fish for sale, to make 
barrels to hold their stock and oil, and helped, by means of the white men s expe 
rience, to take more whales and fish than they do now. 

There is one article, and but one that I know of, which I think might be culti 
vated with profit, and that is the osier willow. If anything will grow in this wet 
climate, it appears to me it must be this, and, as these people are very expert in 
making baskets, they could easily be taught to manufacture an article from osiers 
suitable for our markets, or to prepare the osiers alone for sale to basket-makers. 
Agricultural labor is very odious to them all ; still, a few will work, but they must 
be paid for everything they do. They are so accustomed to trade with white 
people and to receive gifts, that they will neither perform labor, however trivial, 
nor part with the least article of property, without exacting payment. They 
carried this practice so far as to demand compensation for allowing their children 
to attend the reservation school. They know the use and value of money, and are 
generally willing to do anything required of them if they can look for tangible 
results that will be of advantage to themselves. But they are profoundly indiffe 
rent to the benefits of education, and cannot be made to believe that clearing land, 
making roads, or draining swamps is of any use. When the season for planting 
arrives they are willing to put a few potatoes into the ground, because their expe 
rience has taught them that they can reasonably expect a harvest. But potatoes 
are esteemed by them rather as a luxury than as ordinary food, and, when they 
know how easily they can draw their subsistence from the ocean, and how much 
labor is required to till the earth, they prefer to continue in their old course, and 
let the white man s agriculture alone. 

There are other articles of traffic, such as miniature canoes, baskets, mats, 
berries, &c. ;. but the principal source of wealth is oil and dried fish ; the rest is 
only sold as the chance presents, on the arrival of strangers in the bay, or when 
they make their excursions up the Strait to the white settlements. 

TOOLS. The Makahs display considerable ingenuity in the manufacture of the 
knives, tools, and weapons they use, and are quite expert in forging a piece of iron 
with no greater heat than that of their ordinary fire, with a large stone for an anvil 
and a smaller one for a hammer. Their knives, which are employed either as 
weapons of defence or for cutting blubber or sticks, are made of rasps and files, 
which they procure at the saw-mills after they have been used in sharpening the 
mill-saws; or, not uncommonly, they purchase new ones of the traders in Victoria. 
They are first rudely fashioned with the stone hammer into the required shape, 

5 June, 1809. 


brought to an edge by means of files, and finely sharpened on stones ; they are 
always two-edged, so as to be used as daggers. The handles are of bone riveted, 
and* sometimes ornamented with inserted strips of brass or copper. As they are 
experienced in the use of heat, they are able to temper these knives very well. The 
chisels are made of rasps, or of any kind of steel that can be obtained. Some 
times they take an old axe, and, after excessive labor, succeed in filing it in two, 
so as to make as it were two narrow axes ; these are then heated and forged into 
the required shape, and handles attached similar to that shown in Fig. 16. They 
are not all carved alike, but the mode of fastening the iron to the handle is the 
same. The instrument for boring holes in the canoes to receive nails or wooden 
pegs is simply an iron or steel wire flattened at the point and sharpened ; this 
wire or gimlet is inserted into the end of a long stick which serves as a handle ; 
and the manner of using it is to place the point of iron on the spot where a hole 
is required, and then roll the stick briskly between the palms of the hands. 

Knives somewhat resembling a round-pointed cobbler s knife are also used, the 
end being bent into a hook. This tool is used in carving, or for work where a 

Fig. 15. Fig. 16. 

Stone adze. Chisel. 

gouge would be required, the workman invariably drawing the knife toward instead 
of thrusting it from him. All the native tools are made to operate on this 
principle. Cutting with a knife of any kind, or with a chisel, is done by working 
toward instead of from the person, and it is only when they get hold of an old 
plane that they work as white men do. They also make knife-blades from half an 
inch to two inches long, which are inserted into wooden handles, and used either 
for whittling or for scarifying their bodies during their medicine or ta-ma-na-was 
performances. Some of them have managed to procure hammers and cold chisels 
from the various wrecks that have been thrown on the . coast from time to time ; 
and the wreck of the steamer Southerner, in 1855, about 30 miles south of Cape 
Flattery, afforded a rich harvest of old iron and copper, as well as engineer s tools, 



Fip. 17. 

which have been extensively distributed and used among the coast tribes of the 
vicinity. Those who have been so fortunate as to obtain iron hammers use them 
in preference to those made of stone ; but they generally use a smooth stone like a 
cobbler s lap-stone for an anvil. The common hammer is simply a paving stone. 
They, however, make hammers, or, more properly speaking, pestles, with which 
to drive their wooden wedges in splitting fire wood or making boards. These 
pestles are shaped like that shown in Fig. 17. They 
are made of the hardest jade that can be procured, and 
are wrought into shape by the slow drudgery of striking 
them with a smaller fragment, which knocks off a little 
bit at each blow. Months are consumed in the process, 
and it is one of their superstitions that from first to 
last no woman must touch the materials, nor the work 
be done except at night, when the maker can toil in 
solitude unnoticed by others. If a woman should han 
dle the pestle, it would break; or if other persons 
should look on while the work was in progress the stone 
would split or clip off. The night is preferred, because 
they imagine the stone is softer then than during the 
day. Any one can form an idea of the nature of this 
manufacture and its tedious labor by taking two nodules 
of flint or a couple of paving stones and attempting to 
reduce one of them to a required shape by striking them 
together. Yet these Indians not only fashion their 
hammers in this manner, but they make \cry nice jobs, 
and some that I have seen had quite a smooth surface 
with a degree of polish. They are valued, according to the hardness of the stone, 
at from one to three blankets. 

A canoe-maker s stock of tools is quite small, consisting only of an axe, a stone 
hammer, some wooden wedges, a chisel, a knife, and a gimlet. Those who are so 
fortunate as to possess a saw will use it occasionally; but the common method of 
cutting off a piece of wood or a board is with the axe or chisel. And yet with 
these simple and primitive tools they contrive to do all the carpenter work 

The principal articles manufactured by the Makahs arc canoes and whaling 
implements, conical hats, bark mats, fishing lines, fish-hooks, knives and daggers, 
bows and arrows, dog s hair blankets, feather capes, and various other articles 
which will hereafter be named and described. As I before remarked, the 
largest and best canoes are made by the Clyoquots and Nittinats on Vancouver 
Island ; the cedar there being of a quality greatly superior to that found on or 
near Cape Flattery. Canoes of the medium and small sizes are made by the 
Makahs from cedar procured a short distance Tip the Strait or on the Tsuess River. 
After the tree is cut down and the bark stripped, the log is cut at the length 
required for the canoes, and the upper portion removed by splitting it oft with 
wedges, until the greatest width is attained. The two ends are then rough-hewed 

Stone hammer. 


to a tapering form and a portion of the inside dug out. The log is next turned 
over and properly shaped for a bottom, then turned back and more chopped from 
the inside, until enough has been removed from both inside and out to permit it to 
be easily handled, when it is slid into the water and taken to the lodge of the 
maker, where he finishes it at his leisure. In some cases they finish a canoe in the 
woods, but generally it is brought home as soon as they can haul it to the stream. 
Before the introduction of iron tools, the making of a canoe was a work of much 
difficulty. Their hatchets were made of stone, and their chisels of mussel shells 
ground to a sharp edge by rubbing them on a piece of sandstone. It required 
much time and extreme labor to cut down a large cedar, and it was only the chiefs 
who had a number of slaves at their disposal who attempted such large operations. 
Their method was to gather round a tree as many as could work, and these chipped 
away with their stone hatchets till the tree was literally gnawed down, after the 
fashion of beavers. Then to shape it and hollow it out was also a tedious job, and 
many a month would intervene between the times of commencing to fell the tree, 
and finishing the canoe. The implements they use at present are axes to do the 
rough-hewing, and chisels fitted to handles, as shown in Figure 1 5 ; these last 
are used like a cooper s adze, and remove the wood in small chips. The process 
of finishing is very slow. A white carpenter could smooth off the hull of a canoe 
with a plane, and do more in two hours than the Indian with his chisel can do in a 
week. The outside, when it is completed, serves as a guide for finishing the inside, 
the workman gauging the requisite thickness by placing one hand on the outside 
and the other on the inside and passing them over the work. He is guided in 
modelling by the eye, seldom if ever using a measure of any kind ; and some are 
so expert in this that they make lines as true as the most skilful mechanic can. 
If the tree is not sufficiently thick to give the required width, they spring the top 
of the sides apart, in the middle of the canoes, by steaming the wood. The 
inside is filled with water which is heated by means of red hot stones, and a slow 
fire is made on the outside by rows of bark laid on the ground, a short distance 
off, but near enough to warm the cedar without burning it. This renders the 
wood very flexible in a short time, so that the sides can be opened from six 
to twelve inches. The canoe is now strengthened, and kept in form by sticks or 
stretchers, similar to a boat s thwarts. The ends of these stretchers are fastened 
with withes made from tapering cedar limbs, twisted, and used instead of cords, 
and the water is then emptied out; this process is not often employed, however, 
the log being usually sufficiently wide in the first instance. As the projections for 
the head and stern pieces cannot be cut from the log, they are carved from separate 
pieces and fastened on by means of withes and wooden pegs. A very neat and 
peculiar scarph is used in joining these pieces to the body of the canoe, and the 
parts are fitted together in a simple and effectual manner. First the scarph is made 
on the canoe ; this is rubbed over with grease and charcoal ; next the piece to be 
fitted is hewn as nearly like the scarph as the eye can guide, and applied to the part 
which has the grease on it. It is then removed, and the inequalities being at once 
discovered and chipped off with the chisel, the process is repeated until the whole 
of the scarph or the piece to be fitted is uniformly marked with the blackened 


grease. The joints are by this method perfectly matched, and so neat as to be 
water tight without any calking. The head -and stern pieces being fastened on, 
the whole of the inside is then chipped over again, and the smaller and more 
indistinct the chisel marks are, the better the workmanship is considered. Until 
very recently it was the custom to ornament all canoes, except the small ones, with 
rows of the pearly valve of a species of sea-snail. These shells are procured in 
large quantities at Nittinat and Clyoquot, and formerly were in great demand as 
an article of traffic. They are inserted in the inside of the edge of the canoe by 

Fig. 18. 

Canoe showing method of soarpliiug. 

driving them into holes bored to receive them. But at presen^ they are not much 
used by the Makahs, for the reason, I presume, that they are continually trading off 
their canoes, and find they bring quite as good a price without these ornaments as 
with them. I have noticed, however, among some of the Clallams, who are apt to 
keep a canoe much longer than the Makahs, that the shell ornaments are still used. 
When the canoe is finished it is painted inside with a mixture of oil and red ochre. 
Sometimes charcoal and oil are rubbed on the outside, but more commonly it is 
simply charred by means of long fagots of cedar splints, set on fire at one end like 
a torch, and held against the side of the canoe. The surface is then rubbed smooth 
with a wisp of grass or a branch of cedar twigs. When the bottom of the canoe 
gets foul from long use, it is dried and charred by the same process. 

The small canoes sold to the white people as curiosities are made from aider ; they 
vary in size, from two to three feet in length ; but they are not good models of the 
great canoes, the head and stern pieces being too large in proportion to the whole, 
and generally the breadth is too great. Still they afford an idea of the general 
form. These miniature boats are usually painted in a fanciful style according to 
the taste of the maker. Some have in them grotesquely carved figures resembling 
men in various attitudes, but these do not really represent anything that may be 
recognized as a custom peculiar to canoe service. I have seen one with the effigy 

Fig. 19. 

Clyoquot paddle. 

of a man on horseback standing in it, a sight that of course was never seen. Not 
only are there no horses at Cape Flattery, but it is quite impossible for a man on 
horseback to get into, and stand in, one of these canoes. I have seen others with 
figures of owls, eagles, and bears in them. The Indians assured me they were 
merely fancy work, and I mention the fact lest any one seeing these rude carvings 
elsewhere, might be led to suppose that they were seriously designed to represent 



certain customs of the tribe. Neither the paintings nor carvings on these miniature 
canoes have any symbolical value or -other significance attached to them. All the 
large canoes, in fact all except the miniature ones, are invariably painted red inside, 
and charred or painted black outside. 

The paddles are made of yew, and are usually procured by barter with the 
Clyoquot Indians. The blade is broad like an oar blade, and the end rounded in 
an oval or lanceolate form. The handle is a separate piece fitted transversely with 
the length of the paddle, and sufficiently long to afford a good hold for the hand. 
These paddles when new are blackened by slightly charring them in the fire, and 
then rubbed smooth and slightly polished. 

The sails were formerly made of mats of cedar bark, which are still used by some 
of the Clyoquots, although most of the tribes in the vicinity now use cotton. 
The usual form is square, with sticks at the top and bottom like a vessel s yards ; 
a line passes through a hole in the top of the mast, rigged from the lower stick, 
and the sail is easily and quickly hoisted or lowered. When taken in it is rolled 
round the lower ya*l, and can be enlarged to its full size or reduced to adjust it to 
the force of the wind. Some Indians have adopted sprit-sails, but they are not in 
general use, nor are they as safe or convenient for the canoe as the square sail. 

Fig. 20. 

Canoe under sail. 

In cruising on the Strait they usually keep well in shore, unless they intend to 
cross to the opposite side ; and, if the canoe is large and heavily laden, they always 
anchor at night, and for this purpose use a large stone tied to a stout line. Some 
times they moor for the night by tying the canoe to the kelp. When the craft is 
not heavily burdened it is invariably hauled on the beach whenever the object is 
to encamp. If the wind is fair, or they have white men on board, they will travel 
all night, but on their trading excursions they usually encamp, which causes much 
delay in a journey. I have been seven days in the winter season making the 
passage between Neeah Bay and Port Townsend, about one hundred miles, and 
in the summer have made the same trip in but little over twenty-four hours. The 


average passage, however, is about three days for the distance named, which 
includes camping two nights. 

WHALING AND FISHING GEAR. This is a most interesting and important portion 
of the manufacture of the Makahs, and consists of harpoons, ropes, lines, buoys, 
fish-hooks, spears, &c. 

The harpoon has been partly described before. Its head is made of sheet copper 
or sheet iron, cut as shown in Fig. 4, a. The barbs are of elk or deer horn, and 
shaped as shown in Fig. 4, b. These arc fixed on each side of the blade or point, 
fitted tightly, and kept in place by cords or strips of bark. The whole is then 
covered with spruce gum, which is obtained by setting a fat pitch-knot by the fire, 
and catching the melted pitch in a shell placed beneath. It is then kneaded till 
it acquires the consistency of soft cobbler s wax, and is applied and distributed 
with the fingers. The whole blade and a portion of the barbs are covered with 
this pitch, which when cool is hard and smooth, and forms a tapering wedge-shaped 
spear-head. The pitch is then scraped from the edge of the blade, which is 
ground very sharp. The lanyard attached to the spear-head is made of the 
sinews of the whale, twisted into a rope and covered with twine. It is made fast 
to the head by unlaying the strands, fitting them around the barbs, and winding the 
cord and bark over them while fastening the barbs on. The fisherman is careful 
to have the lanyard securely fastened to the barbs, for on it depends the hold of 
the buoy on the whale. The blades, not being so securely fastened, frequently get 
loose after being imbedded in a whale for a long time, although some that were 
shown to me have been used for years. 

This species of harpoon would scarcely be strong enough to bear the strain of 
a whale boat towing by it, as is the practice with our whalemen ; but as they have 
only to bear the tension of the buoyancy of the float which is attached to the lanyard, 
they answer the double purpose of impeding the progress of the whale, so as to 
enable the Indian to kill it, and also of keeping the body from sinking after it is 
dead. The staff of the harpoon I have already described. 

The method of making ropes and cords from sinews of the whale is as follows : 
The sinews, after being well dried, are separated into small fibres, and when ready 
for twisting resemble finely dressed flax. The threads are spun by twisting them 
between the palm of the hand and the naked thigh, and, as they are twisted, they 
are rolled up into balls. When unrolled for use they are twisted in the same 
manner by rolling them on the thigh. The strands are prepared from fine or 
coarse fibres, as the size of the cord or rope may require. Twine too is made by 
the process just described ; but ropes are first made into strands, and these strands 
are twisted by hand and laid together with much hard work, which might be 
avoided by the use of the most primitive machinery of our rope factories. But 
the Makahs use nothing but their hands, and, although the work is slow and hard, 
yet they manufacture as handsome ropes as any of the " hand-laid" articles of the 

Ropes of greater size, such as arc required for towing whales, are made of the 
tapering limbs of the cedar, first twisted like withes ; and from the long fibrous 
roots of the spruce. These are first cut in lengths of three or four feet, and then 


subjected to a process of roasting or steaming in the ashes, which renders them 
extremely tough and pliable and easy to split. They are reduced to fine strands or 
threads with knives, and are then twisted and laid in ropes by the same process as 
that described for making the rope of sinews. Those that are attached to the 
buoys have one end very neatly tapered down, as shown in Fig. 4. This is to * 
enable the whalemen to tie the rope with facility, and to pass it readily through 
the loop in the end of the harpoon lanyard. In making ropes, it is customary for 
quite a number of persons to assist. They are invited by the man who wishes to 
get ready his whaling gear, and each prepares a portion of the roots or sinews, so 
as to have as much as may be required at once. The next operation is to twist 
the fibres into threads. Another party, perhaps the same individuals, will meet 
on another dny and work till the strands are completed. Then there may be a 
resting spell, probably because the provisions are exhausted and more must be 
obtained. The operation is often interrupted, and resumed at intervals, conse 
quently much time is consumed in completing the work, a rope of thirty fathoms 
occupying frequently a whole winter in its manufacture. 

Fishing lines, as already described, are made -of the kelp stem. This is col 
lected by means of two sticks joined like the letter y. At the bottom a stone is 
secured as a sinker; five or six inches above the stone a knife-blade is fastened 
between the two sticks, and a line is then fastened to the upper ends. This instru 
ment is slipped over the bulb of kelp and lowered to the bottom, and a slight pull 
severs the stem close to the ground. They usually prefer the kelp growing in ten 
or twelve fathoms of water ; most of the stems, however, that they procure rarely 
exceed ten fathoms in length, and many are not over five. The lower portion of 
the kelp stem is solid and cylindrical, and about a fourth of an inch in diameter. 
It retains this size for five or six fathoms, and then increases very gradually to the 
surface of the water, where it terminates in a globular head from four to six inches 
in diameter, from which float long streamer-like leaves. For more than half its 
length the stem is hollow, but this section is not taken for lines. The bulbs are 
frequently used to hold bait, or as water-bottles for fishermen. When a sufficient 
number of stems have been cut they are placed in fresh water a running brook 
being always preferred where they remain for five or six days, or until they 
become bleached nearly white. They are then partially dried in the smoke, and 
knotted together at the ends, and further dried in the sun, after being stretched to 
their full length, and to their utmost tension. This process reduces the size to that 
of a cod-line. They require several days exposure to the sun and air before they 
are sufficiently cured They are taken in -every night while curing, and are coiled 
up very neatly each time. When perfectly dry they are brittle, and break easily, 
but, when wet, they are exceedingly strong, fully equal to the best of hemp cod- 
lines. The usual length is from eighty to one hundred fathoms, although it is 
seldom that fishing is attempted at that depth, except for the " be-sho-we" or black 
cod; and the probable reason for their being so long is to guard against accidents 
by which a portion of the line may be lost. When fishing in shoal water, it is 
usual to untie a portion of the line at the required depth, and lay the remainder on 
one side, so as not to endanger its being entangled by the fish that may be caught. 


Lines for small fish arc made from kelp stems of the first year s growth, which are 
about as large as pipe-stems, with heads perfectly round and of the size of billiard 
balls. I supposed from the dissimilarity in the appearance of the kelp that it was a 
different variety, till the Indians assured me that it was all the same, but that it 
did not attain its full growth the first year. I have had no means of making 
observations to satisfy myself on this point ; but as they make so much use of 
kelp, and seem to know so much about it, I am inclined to think they must be 

The halibut hook (Fig. 9) is a peculiarly shaped instrument, and is made of 
splints from hemlock knots bent in a form somewhat resembling an ox bow. 
These knots remain perfectly sound long after the body of the tree has decayed, and 
are exceedingly tough. They are selected in preference to those of spruce because 
there is no pitch in them to offend the fish, which will not bite at a hook that smells 
of resin. The knots are first split into small pieces, and after being shaped with 
a knife, are inserted into a hollow piece of the stem of the kelp and roasted or 
steamed in the hot ashes until they are pliable ; they are then bent into the required 
form, and tied until they are cold, when they retain the shape given them. A 
barb made of a piece of bone is firmly lashed on the lower side of the hook with 
slips of spruce cut thin like a ribbon, or with strips of bark of the wild cherry. 
The upper arm of the hook is slightly curved outward, and wound around with 
bark to keep it from splitting. A thread made of whale sinews is usually fas 
tened to the hook for the purpose of tying on the bait, and another of the same 
material loosely twisted, serves to fasten the hook to the kelp line. As the hali 
but s mouth is vertical, instead of horizontal like that of most other fish, it readily 
takes the hook, the upper portion of which passes outside and over the corner of the 
mouth, and acts as a sort of spring to fasten the barb into the fish s jaw. The Indians 
prefer this kind of hook for halibut fishing, although they can readily procure metal 
ones from the white traders. Smaller hooks for codfish are made of a single 
straight piece of wood from four to six inches long, with a bone barb lashed on in 
a manner similar to the barb of the halibut hook. 

Fig. 21. 

Codfish hook. No. 2629. 

For very small fish, like perch or rock fish, they simply fasten a small piece of 
bone to a line of sinews. The bone is made sharp as a needle at both ends, and is 
tied in the middle. Many of the old men will not use any other than native made 
hooks and lines ; while a few are very glad tc obtain fish hooks and lines from the 
whites, tn every canoe is a club for killing fish, which is usually nothing more than 
a billet of wood roughly fashioned, though sometimes rudely carved, as seen in 

6 July. 



Figs. 22, 23. This club is about a foot long, and is commonly made of yew, and 
its use is to stun the fish by striking it on the head before the hook is removed 

Fig. 22. 

Fig. 23. 

Fig. 24. 

Fish club. 

Fish, club. 

from the mouth. Another instrument used in fishing 
is called the kak-te-wahd -de (Fig. 24). This is formed 
of two slender slips of cedar something in the shape of 
feathers. What would be the quill part is fastened to 
a bit of wood with a stone in it, to keep the instrument 
in an upright position. It is used for attracting fish 
when they do not bite readily. The Indian takes his 
fishing spear, thrusts the kak-te-wahd-de to the bottom, 
and when he releases it, its buoyancy brings it to the 
surface, while the wooden blades or feathers create a 
rotary or gyratory motion which attracts the fish. 

BOXES, BASKETS, MATS, &c. Vessels for carrying water, and large boxes for con 
taining blankets or clothing, are made in the following manner : a board as wide 
as the box is intended to be high, is carefully smoothed with a chisel, then 
marked off into four divisions, and at each of the marks cut nearly in two. The 
wood is then wet with warm water, and gently bent around until the corners are 
fully formed. Thus three corners of the box are made, ana 1 the remaining one 
formed by the meeting of the two ends of the board, is fastened by wooden pegs. 
The bottom is then tightly fitted in by pins, and the box is made. The water 
box or bucket consists of one of these, and the chest is simply two large boxes, 
one shutting down over the other. These boxes are manufactured principally by 
the Clyoquot Indians, very few being made by the Makahs, on account of the scar 
city of good cedar. They procure these by barter, and every lodge has a greater 
or less number of them according to the wealth of the occupants. Many have 
trunks purchased from the whites, either of Chinese or American manufacture, but 
although they can readily supply themselves at cheap rates with these as well as 

Fig. 25. No. 2566. 

Fig. 26. 

with water pails, they prefer those used by their ancestors. Wooden bowls and 
dishes are usually manufactured from alder (Figs. 25 to 28). Some are of an oblong 



shape and used as chopping trays (Figs. 27 and 28). The wood of the alder, when 
freshly cut, is soft and white and easily worked, but a short exposure to the air 

Fig. 27. No. 1137. 

Wooden trencher. 
Fig. 28. 

Wooden bowls and dishes. 

hardens and turns it to a red color. The bark chewed and spit into a dish 
forms a bright red dye pigment of a permanent color, which is used for dyeing 
cedar bark or grass. I have tried to extract this color by other means, but find that 
no process produces so good a dye as chewing. Alcohol gives an orange color, and 
boiling water, dark brown or black. I think, however, if it were macerated or 
ground in warm water, with, perhaps, the addition of certain salts, a very useful 
dye might be obtained. 

Bowls are sometimes made of knots taken from decayed logs of maple or fir, as 
represented in Figs. 29 and 30. 

Fig. 29. 

Fig. 30. 

Wooden bowls of maple or fir knots. 

FEATHER AND DOG S-HAIR BLANKETS. Blankets are not only made of feathers, or 
rather down, and of dog s hair, but also of cedar bark. The method of manufac 
turing the first named is to select a bird that has plenty of down, and, first picking 
out all the feathers carefully, to skin it, and then dry the skin with the down 
on. When a sufficient number have been prepared they are slightly moistened, 


then cut into narrow strips, each one of which is twisted around a thread, leaving 
the down outside, which thus forms a round cord of down resembling a lady s fur 
boa. This is woven with twine and forms a compact, light, and very warm blanket. 
v The hair blankets are made from the woolly covering of a species of dog of a yel 
lowish-white color, which, after having been sheared off, is packed away with dry 
pulverized pipe clay, for the purpose of extracting the oil or grease. When a suf 
ficient quantity has been obtained, and has remained long enough in the pipe 
clay, it is carefully picked over by hand, and beaten with a stick to knock out the 
dirt. It is then twisted on strong threads, and finally woven into a thick, strong, 
and heavy blanket. The pipe clay 1 is procured at Kwilleyute. The weaving pro 
cess does not clean out all this substance, since its presence can be readily noticed at 
any time by shaking or beating the blanket. Bark blankets and capes are made 
from the inner bark of the cedar, dried and beaten into a fine mass of fibres, which 
are then spun into threads, and woven into the required forms, the edges of which 
are trimmed with fur. Very nice ones are also made by the Clyoquot Indians 
from the inner bark of the white pine, which is whiter and softer than cedar bark. 
GAMBLING IMPLEMENTS. Of these one form consists of disks made from the wood 
of a hazel which grows at Cape Flattery and vicinity. The shrub is from ten to 
fifteen feet high, and with limbs from two to three inches in diameter. The name 
in Makah is hul-li-a-ko-bupt, the disks hul-liak, and the game la-hul-lum. The 
game is common among all the Indians of this territory, and is called in the jargo% 
la-hull. The disks are circular like checkers, about two inches in diameter, and 
the fourth of an inch thick ; and are usually smoothed off and polished with care. 
They are first cut off transversely from the end of a stick which has been selected 
and properly prepared, then smoothed and polished, and marked on the outer edge 
with the color that designates their value. They are used in sets of ten, one of 
which is entirely black on the outer edge, another entirely white, and the rest of 
all degrees from black to white. Two persons play at the game, each having a mat 
before him, with the end next his opponent slightly raised, so that the disks cannot 
roll out of reach. Each player has ten disks which he covers with a quantity of 
the finely-beaten bark, and then separates the heap into two equal parts, shifting 
them rapidly on the mat from hand to hand. The opposing player guesses which 
heap contains the white or black, and on making his selection the disks are rolled 
down the mat, when each piece is separately seen. If he has guessed right, he wins ; 
if not, he loses. Another game consists in passing a stick rapidly from hand to 
hand, and the object is to guess in which hand it may be. A third game, played 
by females, is with marked beaver teeth, which are thrown like dice. Four teeth 
are used ; one side of each has marks, and the other is plain. If all four marked 
sides come up, or all four plain sides, the throw forms a double ; if two marked and 
two plain ones come up, it is a single ; uneven numbers lose. Both males and 
females are passionately fond of these games, and continue them for days, or until 
one or the other loses all that can be staked. 

1 Diatonmceous earth. (G. G.) 


MATS, BASKETS, ORNAMENTS, &c. Mats constitute one of the principal manufac 
tures of the females during the winter months. With the Makahs, cedar bark is 
the only material used. Other tribes, who can obtain bulrushes and flags, make 
their mats of these plants, which, however, do not grow in the vicinity of Cape 
Flattery. Cedar bark, which constitutes an important item in their domestic 
economy, is prepared by first removing the outer bark from young trees, then 
peeling the inner bark off in long strips, which are dried in the sun, folded in a 
compact form, and used as articles of trade or barter. When wanted for use, if for 
making mats, the strips are split into strands varying from an eighth to a quarter 
of an inch in width, and as thick as stout wrapping-paper. These are then neatly 
woven together, so as to form a mat six feet long by three wide. Formerly mats 
were used as canoe sails, but at present they are employed for wrapping up 
blankets, for protecting the cargoes in canoes, and for sale to the whites, who use 
them as lining of rooms, or as floor coverings. Baskets for various uses are also 
made of this bark ; but, as it is not very strong, those used for carrying burdens 
are made from spruce roots. 

The bark is reduced to fine fibres by being broken across the edge of a paddle, 
and, when perfectly prepared in this way, is put to a variety of uses. It serves to 
make the beds of infants, for gun-wadding, as a substitute for towels, and for 
gambling in the game of la-hull. It is often dyed red with alder bark, and worn 
like a turban around the head during tamanawas performances. In the mat 
manufacture some is dyed black by soaking it in mud, and woven in as a sort of 
ornament around the edge, or as the dividing line across the centre. The Kwille- 
yute tribe manufacture very neat mats of a species of coarse grass, and excellent 
baskets from ash, which grows upon the banks of the river. These are common 
among the Makahs, being received in the way of -trade. 

Conical-shaped hats are made of spruce roots split into fine fibres, and plaited 
so as to be impervious to water. They are very ingeniously manufactured, and it 
requires some skill and experience to make one nicely. These hats are painted 
with rude devices on the outside, the colors being a black 
ground with red figures. The black is produced by grind- _^^^ 

ing a piece of bituminous coal with salmon eggs, which have 
been chewed and spit on a, stone ; the red, by a mixture of 
vermilion and chewed salmon eggs. These eggs, after 
having been first dried, form a glutinous substance when 
chewed, which easily mixes with the Colors, and forms a 

J . . .- Conical hat. 

paint that dries readily and is very uurable. The designs 

are drawn with brushes made of sticks, with .the ends chewed. Some Indians, how 
ever, use brushes or pencils of human hair fot these "designs as well as those on 
the miniature canoes ; but thfi most common brush is simply a stick. The process, 
with these rude implements, is very slow. 

Beside the conical hats worn by themselves, they have-also, of late years, manufac 
tured hats which they sell to the white men. These are shaped like the common 
straw hat, and are made of spruce roots, and, although rather heavy, are strong 
and durable. Some have designs of various kinds woven in them, while others 


are plain, the color being of a buff, somewhat resembling the Mexican wool hats. 
This color cannot be removed by bleaching, attempts for this purpose having 
been made in San Francisco and Victoria; but the experiment proved a failure. 
The color, however, is no objection, and is indeed rather preferred ; the hats being 
more generally purchased as curiosities than as articles for wear. Within a few 
years past they have taken a fancy to cover with basket-work any bottles or vials 
they can obtain, and, as they do this sort of work very well, they find "ready sale for 
it among the seekers after Indian curiosities. 

During rainy weather they make use of capes worn over the shoulders while 
in the canoes. These are woven whole, with a single opening in the centre 
for the head to pass through, something like a poncho. They come down from 
the neck to the elbow, and are usually trimmed with fur around the edges. 
Some are woven from cedar bark, and others from strips of cloth or old blankets. 
They are warm, and impervious to water, and when an Indian has on one of these 
and his conical hat, his head and shoulders are well protected from wet. The rest 
of his body he seems to care little about, and he paddles round in his canoe with 
bare legs and arms, seemingly as indifferent to the rain or the water as a seal or an 

The baskets made by the Makahs are classed according to the material of which 
they are formed, and the uses to which they arc put. The large ones, made of bark, 
which are used for holding dried fish, or blankets, are called klap-pairk. Carrying- 
baskets, worn on the back, with a strap around the fore 
head, are made of spruce roots or cedar twigs. They are 
woven quite open, and much larger at the top than at the 
bottom, the form tapering down in something of a wedge- 
shape. This enables them to carry loads with greater ease, 
as the weight is kept well up on the shoulders. These 
baskets are called bo-he-vi. Small baskets are made of bark 
and grass, dyed of various colors. Some are woven with 
designs intended to represent birds or animals; others in 
simple checks of various patterns. Other small ones are of 
Bark basket. bark, and a species of eel grass that bleaches of a beautiful 

white. These small baskets are called pe-ko. The various 

colors are produced thus : black, by immersing the material in the salt-water mud, 
where it remains several weeks, usually during the summer months ; a place being 
selected where the mud is rich with marine alga?, and emits a fetid smell, the 
sulphuretted hydrogen undoubtedly being the agent that imparts the color to 
the vegetable fibres of the bark or grass ; red is procured from the alder bark 
by the process already described ; yellow from the bark of the root of the Oregon 
grape (Berberis), which is boiled, and the grass immersed in it. Bark is not dyed 
yellow, that color only being imparted to beach grass, which is used for weaving 
into baskets, and around the edges of some kinds of mats as an ornament. Grass 
in its natural state, by contrast with the other colors, appears white ; but a pure 
white is obtained from the eel grass, or sea weed, which is procured in the bay, 
and bleached in the sun. 


Their ornaments consist mainly of the head and car decorations worn by young 
girls, and of pieces of variegated shell inserted in their noses and ears. The 
first are made of the Dentalium, which is procured by barter with the Nootkan 
and other Indians of Vancouver Island. The shape of these ornaments is 
shown in Fig. 3, the shells being run on strings separated by pieces of leather, 
and so arranged as to form a fillet to surround the head. The shells, in the ear 
ornaments, generally have their tapering or small end up. These last are usually 
finished off with a quantity of glass beads of various sizes, shapes, and colors. 
They are not, however, attached to the head ornament, as shown in the drawing, 
unless they are very heavy ; but usually tied to the ear, which is pierced all round 
the edge with holes, into which the strings are inserted. When the ornaments are 
laid aside, these holes in the ear usually have a piece of twine tied in them, and 
sometimes brass buttons are attached to the twine. This head ornament is 
very pretty, and when a squaw is in full dress she has quite a picturesque appear 
ance. The shell ornaments for the nose are made of the Hallotis, which is pro 
cured on Vancouver Island. The largest specimens I have seen came from the 
Cowitchan district, on the eastern side ; smaller ones are found at Clyoquot and 
Nootka. The pieces worn in the nose are of various shapes, circular, oval, or 
triangular, and hang pendent by means of a string ; others are cut in the form of 
rings, with a small opening on one side, so they can be inserted or removed at 
pleasure ; the size varies from a dime to a quarter of a dollar. Some of the ear 
ornaments, however, and particularly those worn by children, are much larger not 
unfrequently two inches square. These are fastened to the rim of the ear by strings; 
they are not very attractive ornaments, as they serve to give the wearer a very savage 
appearance. Bracelets are made of brass wire, bent to the form of the wrist ; some 
are rudely ornamented by notches filed in them, but most of them arc plain. .Finger 
rings are manufactured out of silver coin by first beating it flat, and then cutting it 
into strips, which are bent into a circular form and smoothed. The ends are not 
joined together, probably from the fact that they do not understand the art of 
brazing ; although among the Ilaida and Chimsyan tribes the art of working in 
precious metals has attained a considerable degree of perfection. 

Bows AND ARROWS, FISH, AND BIRD-SPEAKS. The bow is usually made from yew, 
and bent in the form shown in Fig. 33 ; but many are straight, simply acquiring a 

Fig. 33. 

curved form when bent for use. Those that arc made with care have usually a lock 
of hair fastened to the middle by means of a strip of bark wound around it. The 
string is made of whale sinews or seal gut, and is very strong. Inferior bows are 
made of a species of dog-wood which grows around Neeah Bay. This wood is 
white and tough, and also makes excellent hoops for barrels. The bow is used 



principally by the boys, who are not very dexterous in its use, but manage to kill 
birds and other small game ; as a weapon of defence it is scarcely ever used, fire 
arms entirely superseding it, most, if not all, of the men having guns. The arrows 
are made of cedar split into the required size and finished with a knife. It is 
usual when making arrows to be seated holding one end of the stick with the toes 
of the left foot, and the other end in the left hand, and to use the knife by drawing 
it towards the person. The arrow-heads are of various patterns ; some are made of a 
piece of iron wire, which is usually obtained from the rim of some old tin pan or 
kettle ; this is flattened at the point, sharpened, and a barb filed on one side, and 
driven into the end of the shaft; a strip of bark is wound around it to keep the wood 
from splitting. Some are made of bone with jagged edges, like barbs ; others of 
two pieces of wood or bone so attached as to form a very acute angle to the shaft; 
others again are regularly shaped, double-barbed, and with triangular heads of 
iron or copper, of very neat workmanship. All the arrows are winged or tipped 
with feathers to give them a steady flight through the air. They are all buoyant, 
so as to be readily recovered after having been shot at waterfowl, for the aim while 
shooting from a canoe can no more be relied on than in throwing a stone. Fre 
quently five or six arrows will be shot at a duck before it is hit, and they will often 
miss it altogether. 

The bird spears are made of three or four prongs of different lengths, jagged, and 
barbed, and fastened to a pole or -staff ten or twelve feet long, with 
a place at the upper end for the hand to press against. This spear is 
used at night, when the natives go in a canoe with fire to attract the 
birds. The prongs are made either of wood or bone. Fish spears 
have longer poles, and barbs of iron or bone, and are used for spear 
ing fish, echini, and crabs. The manufacture of implements is prac 
tised by all; some, however, producing neater articles, are more 
employed in this way. The manufacture of whaling implements, 
particularly the staff of the harpoon and the harpoon head, is confined 
to individuals who dispose of them to the others. This is also the 
case with rope making; although all understand the process, some 
are peculiarly expert, and generally do the most of the work. Canoe 
making is another branch that is confined to certain persons who have 
more skill than others in forming the model and in finishing the work. 
Although they do not seem to have regular trades in these manufac 
tures, yet the most expert principally confine themselves to certain 
branches. Some are quite skilful in working iron and copper, others 
in carving, or in painting; while others, again, are more expert in 
catching fish or killing whales. 
Although clay is found at Neeah Bay, the Indians do not know how to manu 
facture earthen or pottery ware. Their ancient utensils for boiling were simply 
wooden troughs, and the method of cooking in them being by hot stones, with which 
they could boil or steam whatever they desired to prepare. These troughs are used 
by many at the present day, and are preferred for cooking fish and potatoes to 
boiling in kettles ; particularly on occasions of feasting, where a large quantity of 

Bird apear. 


food is to be prepared ; but for ordinary purposes pots and kettles are used. Iron 
pots and brass kettles, with a goodly display of tin pans, are to be found in every 
lodge, all of which are purchased from the white traders. 1 

SONGS. The songs of the Makahs are in great variety," and vary from that of the 
mother lulling her infant to sleep, to barbarous war cries and horribly discordant 
"medicine" refrains. Some of the tunes are sung in chorus, and many of the airs of 
the children do not sound badly when heard in the distance. They are good 
imitators, and readily learn the songs of the white men, particularly the popular 
negro melodies. Some of their best tunes are a mixture of our popular airs with 
notes of their own, and of these they sing several bars, and while one is expecting 
to hear them finish as they began, they will suddenly change into a barbarous 
discord. Their songs at ceremonials consist of a recitative and chorus, in which it 
would be difficult for any one to represent in musical characters the wild, savage 
sounds to which they gave utterance. 

Some of the tribes sing the songs that have been composed by other tribes, and 
as they cannot always pronounce the words accurately, a person is liable to be 
misled as to the meaning. I was present, with several other white persons, 
at the opening ceremonies of the Clallams, at Port Townsend, a few years 
since. The chorus was a repetition of the words (as we all understood them) " a 
new-kushu ah yah yah." Kushu in the jargon means hog, and we supposed they 
were referring to that animal. The words, however, which they did pronounce 
were " wah-noo-koo-choo ah yah yah," but they said they did not know their mean 
ing, they were " tamanawas." I subsequently ascertained that the song originated 
with the Clyoquots, and by them it is pronounced " wa-na-ka-chee-ah ya yah," and 
signifies a disposition to break things, or to kill their friends ; and is in evidence 
of a bold and fearless spirit. Sometimes the young men assemble in the evening 
and sing some simple air in chorus, the words being generally improvised. They 
keep time with a drum or tambourine, which is simply a skin stretched tightly on 
a hoop. These songs sound very well, and are melodious when compared to some 
of their other chants. Many, both males and females, have good voices, and could 
be taught to sing, but their own native songs have nothing to recommend them 
to civilized ears. The words used are very few, seldom extending beyond those of 
a single sentence, and generally not more than one or two, which are repeated 
and sung by the hour. Sometimes they take the name of an individual, and repeat 
this over and over. A single instance will suffice as an illustration : There was 
a young Nittinat Indian, by the name of Bah-die, who was quite a favorite with 
the Makah boys. Some prank that he played caused his name to* be frequently 
mentioned, and finally some one sang it to a tune with a rousing chorus. All 
the words used were " ah Bah-die," and this would be roared through all the 
changes in the gamut. This was a popular and favorite tune till Bah-die died, 
and then it was dropped, as they would not mention his name after he was dead. 

1 Arrow and spear-heads of stone seem not to have been used by the tribes in this part of the 
coast. Basket work and wood take the place of pottery, the manufacture of which article, how 
ever, again prevails among some of the tribes of Alaska. G. G. 
7 July 18b8. 


METHOD OF WARFARE. The causes of feuds and hostilities between the coast 
uribes are usually of a trivial nature, generally originating in a theft, either of 
canoes, slaves, or blankets, or sometimes a dispute about a barter; but as these 
difficulties, no matter how they originate, are never confined to the principals, but 
are taken up by friends and relatives on both sides, reprisals are made on any one 
who may chance to fall in the way. For instance, a Makah visiting a neighboring 
tribe may perhaps steal something. He will not be pursued and the property 
taken away, but an opportunity will be embraced at some other time to steal from 
any Makah who may visit the same tribe. He in return may possibly kill some one, 
and then the whole tribe is held responsible. Sometimes several years may inter 
vene between the commission of the first offence and the breaking out of hostilities ; 
but every offence is remembejred, and if not settled in an amicable manner, is 
avenged sooner or later. Since I have been among the Makahs, I have known 
but one war expedition, and a description of that will illustrate their general 
system of warfare. 

An Indian belonging to the Makah tribe had a difficulty with an Elwha Indian 
belonging to a band of Clallams, who reside at the mouth of the Elwha River, 
emptying into the Strait of Fuca, near Port Angeles. The difficulty was about a 
squaw, and the ill-feeling had lasted for a year or two when the Elwha waylaid the 
Makah, and shot him. As the murdered man was a chief, the whole tribe were 
determined to avenge the murder; but first they referred the affair to the agents 
of the Indian Department, who promised that the murderer should be arrested and 
hung ; nothing, however, was done about it, and at last the tribe, getting tired of 
waiting the action of the white men, concluded to settle the affair in their own way. 
After several meetings had been held, and the matter decided upon, they prepared 
themselves for war. The plan of approach to the Elwha village was first drawn on 
the sand, and the method of attack decided on. They then prepared great torches 
of dried pitch-wood made into fagots, and tied on the ends of poles. These were 
to set the houses of the Elwhas on fire. Knives were also sharpened, bows and 
arrows prepared, bullets cast, and guns cleaned. The largest canoes were put in 
war trim to convey the party, were blackened by burning fagots of cedar splints 
passed along under the bottom, freshly painted red in the inside, and decorated 
with branches of spruce limbs tied to the head and stern. There were twelve of 
these canoes, containing in all about eighty men, dressed with their blankets girt 
tight about the waist, in such a manner as to leave both arms free. Their faces 
were painted black, and their hair tied up in a club-knot behind, and bound round 
with sprigs of evergreen. They assembled on the beach previous to starting, where 
speeches were made and war dances performed ; they therl embarked precipitately 
and set off at the full speed of their boats up the Strait for Elwha village. As 
soon as they had gone, the women and children assembled on the roofs of the 
lodges and commenced a dismal chant, which they continued for a couple of hours, 
accompanying their music with beating the roof boards with sticks to mark the time. 
Each day, during the absence of the men, the women went through this perform 
ance at sunrise and sunset. On the third day the party returned, bringing with 
them the heads of two Elwhas they had killed. They came with songs of victory, 


with shouts, and firing volleys of musketry. When they had landed on the beach, 
they formed a circle, and having placed the two heads on the sand in the centre, 
they danced and howled around them like fiends. Speeches were then made, another 
volley fired, and the heads taken from village to village, at each of which the same 
scenes were repeated, until they finally arrived at Tsuess, the residence of the chief of 
the expedition, where they were stuck on two poles, and remained several months, 
presenting a weather-beaten and very ghastly appearance. From the parade the 
Indians made on starting, and after their return, one would be led to suppose that 
they had boldly attacked their enemies and burned their village; but such was not 
the fact. They crept along the coast, and after they had reached a point a few 
miles from Elwha, they hid themselves and sent a canoe to reconnoitre. This 
party discovered a couple of Elwhas fishing, and getting between them and the 
shore, killed them, cut off their heads, and returned to the main body, who, con 
sidering the murder of the chief fully avenged, returned without making any 
further demonstrations. Formerly, however, these battles were very sanguinary, 
numbers being killed on both sides and prisoners taken, who were invariably made 
slaves ; but of late years they have confined themselves to occasional murders only, 
fearing lest any more extensive warfare would call down upon them the vengeance 
of the whites. They do not appear to have practised scalping, their custom being 
to cut off the heads of their enemies, which they bring home as trophies. 

Since the system of reservations has been established, with officials residing upon 
them, there have been no attempts made by the Makahs to go. on these war parties; 
but they refer all their grievances instead to their agent ; they have, however, been 
threatened with an attack from some of the Vancouver Island Indians, and during 
the time the apprehension lasted they put themselves in a state of defence by erect 
ing stockades of poles and brush about their houses, which they pierced with loop 
holes, and by keeping a constant watch night and day. Formerly they had stockade 
forts at Tatoosh Island, and on one of the rocky islets composing Flattery Rocks, 
where on an attack by their enemies, or during any alarm, they retired as to strong 
holds, in which they could easily defend themselves. These forts have been done 
away with for several years, and the only one that I know of at present, between 
the Columbia Eiver and Cape Flattery, is at Kwilleyute. A precipitous rock, 
several hundred feet high, situated at the mouth of that river, is still fortified, and 
to all Indian attack is perfectly impregnable. I visited this rock a few years since, 
and found it several acres in extent on the surface, and with quite a growth of large 
spruce trees upon it, which are used both for firewood and for defence. There is 
but one path by which the summit can be gained, and to defend this they roll great 
logs to the brink of the descent, whence they can be easily thrown down on any force 
attacking them. As the approach is steep and slippery, nothing could prevent a log 
from sweeping down as many as might be in its path. The only way they could 
be subdued would be by siege and starvation ; but that species of warfare does not 
seem to be practised among the coast tribes, their plan being to go in a body in 
their canoes, surprise their enemies, and return as soon as possible whether suc 
cessful or not. 

It has been customary to kill the men who fall into their hands, and to make 


\ / 

//" /slaves of the women and children; but very few if any slaves have been gained by 
/ the Makahs in this manner for several years past; all they have acquired being by 
/ purchase. They never bury their enemies slain in battle, as they have a supersti- 
/ tion that the bodies would come to life again, and attack them; so they leave 1 
them exposed to the wolves ; but the heads are stuck on poles, in order to be readily 
seen at all times. Thus, if the enemy should recover the bodies of his slain, and 
bury them, it would not matter so long as the heads were drying in the air. The 
two heads of the Elwhas that I have mentioned had remained on poles for several 
months, when the relatives requested permission to purchase them of the old chief 
who had them in charge, and offered ten blankets apiece ; but the old savage 
refused the offer with the greatest disgust, and being fearful that I might possibly 
get hold of them for specimens, he hid them away in the woods, and I saw them no 
more. This chief, whose name was Kobetsi, or Kabatsat, was a powerful man, 
possessed of great strength and personal bravery. He was celebrated for his 
prowess in killing whales, and that, together with his being an hereditary chief, 
had given him the pre-eminence on all war parties. The other chief who headed 
the expedition was also a celebrated whale-killer named Haahtse, or Sowsom. 

GOVERNMENT. Formerly the tribe had chiefs and head men whose word was law. 
The strongest man, who had the most friends or relatives, was the head chief, but 
of late years there has been no head. In every village there are several who claim 
a descent from chiefs of note, and call themselves chiefs ana owners of the land, but 
their claims are seldom recognized, excepting that they are considered as belonging 
to the aristocracy, and are superior to the mis-che-mas or common people, or the 
k5t-hlo or slaves. They are listened to in counsel, and always invited to feasts ; are 
sure of a share of all presents, and of their proportion of any whales that are 
killed ; but no one takes precedence of the rest, although many, if not all, would 
be very glad to be considered as the head chief provided the rest would consent. 
The eldest son of a chief succeeds to the title and property of the father, and in 
case of several children, of whom only one is a boy, he takes the property whether 
he is the eldest or youngest child. In case of a chief who died leaving one child, 
a son, the widow took for a second husband the brother of the one who died. By 
the last one she had a girl, and the father told me that his property too would 
descend to his brother s son, and not to the girl who was his own and only 
child. In the event of his having a son, the bulk of the property would still go to 
the nephew, whom he considered as his eldest son. The dignity of chief or head 
man can be attained by any one who possesses personal prowess, and who may be 
fortunate enough to accumulate property. An instance of this kind is in the case 
of Sekowt hl, the head chief of the tribe, who was appointed such by Governor 
Stevens at the time of making the treaty. Sekowt hl s mother was a slave, and his 
father a common person, but he was very brave and very successful in killing 
whales, and having accumulated much wealth in blankets, canoes, and slaves, was 
enabled to marry the daughter of a chief, by whom he had a son, who is also cele 
brated for his strength and bravery, and his success in the whale fishery, and is 
now considered as one of the principal chiefs of the village at Flattery liocks, where 
both father and son reside. 



In the government of the tribe at present, all matters of importance are submitted * 
to a council, which is held whenever any one gives a feast, or during the time of 
the ceremonials of the tamanawas. The old men on these occasions generally do 
all the talking, although women are permitted to speak on matters where they are 
concerned. I have known of but two or three instances where they have inflicted 
punishment, and on those occasions their mode was a pretty rough one. The first 
case was that of a man who was noted for his quarrelsome disposition ; always in 
trouble, and always finding fault. Having become offended with his squaw, he 
turned her off and took another, a practice which is very common, both men and 
women leaving their partners on the most trivial occasions. Some time afterward 
the squaw got another husband, at which the first one was very indignant ; and 
after much wordy warfare finally stabbed the new husband in the back. This was 
considered a gross outrage by the rest of the tribe ; not the stabbing, but doing 
it without sufficient cause. The head men deliberated, and at last gathering 
together a band of friends, they proceeded to the village where the culprit resided, 
and after first securing him, they pulled out his hair and scarified the top of his 
head. The women finished the scene by pouring salt water on him, and rubbing 
his head with sand. One of the performers in this strange mode of punishment 
told me that the man felt very much ashamed, and would probably hereafter be 
more civil in his speech, and try and improve his fractious temper, a result very 
likely to be attained, as they promised upon a repetition of any more acts of vio 
lence to treat him to another and a severer dose. I have observed that he has 
been remarkably quiet in his deportment ever since. The other instances were for 
offences committed during the tamanawas ceremonies, and the punishment consisted 
in having sharp skewers of bone thrust through the fleshy part of the arms between 
the elbows and shoulders. After they had thus remained a short time, they were 
pulled out, and stuck in the bark head band, where they were obliged to be worn 
during the remainder of the ceremonies. In some instances they close the mouth 
by thrusting these skewers through the lips. This punishment is inflicted on those 
who laugh at or ridicule the ceremonials. In cases of theft, adultery, or murder, 
an opportunity is always offered to compromise the affair by restitution of the stolen 
property ; and by the payment of a certain amount of blankets, guns, or canoes for 
the other offences ; the amount of such payment being decided by the friends 
of the plaintiff in the case. If no such compromise is made, the aggrieved 
party will take his revenge either on the person who has committed the offence, or 
on any of his relatives ; this revenge will be satisfied by breaking up a valuable 
canoe, taking forcible possession of any blankets or guns that may be had ; or, if 
the offence consists in murder, by shooting or stabbing the offender or his nearest 

With the exceptions I have already noticed, there have been no instances, during 
my residence, of the tribe, or a number of them, being concerned in the punishment 
of offenders. All other cases that have come under my observation have been 
settled bv individuals after their own fashion. In one instance a sort of bloodless 


duel was fought between two men, one of whom had stolen the other one s squaw. 
They were both slaves, and had the will to kill each other with knives, but the 


presence of the white men prevented resort to such extreme measures, and they were 
obliged to content themselves with seizing each other by the hair, and scuffling for 
a fall. After they had pulled one another about till they were tired, the victor, who 
in this instance was the man to whom the squaw really belonged, was considered 
entitled to her by the voice of the collected crowd. The affair was then considered 
satisfactorily settled. Others have been more serious. One young chief who 
had a grudge of long standing against another of equal rank, satisfied himself 
by shooting a brother of his adversary with a pistol, inflicting a serious though 
not a mortal wound. This affair, which caused much excitement, was finally 
compromised by the payment of certain articles. A common and favorite means 
of revenge consists in defacing or destroying canoes, and in other wanton acts 
of malice which would disgrace school boys ; but as a general thing they have 
very few quarrels among themselves, compared with the breaches of the peace 
which so frequently occur in white settlements containing an equal number of 
individuals. This fact can be attributed to their freedom from the use of in 
toxicating liquor, which has been .entirely prohibited on the reservation by the 
exertions of the agent. When, in former times, they had access to liquor, they 
were quite as quarrelsome as any other savages. Whenever, a slave commits an 
offence, the owner administers punishment according to his own fancy, without con 
sulting with others, or being held responsible for his acts. Two instances came 
within my knowledge where the slaves were killed. In one of these a slave 
went to Kwilleyute and murdered a man and woman, and on his return home 
was shot by his master. Peace was thus preserved between the two tribes, the 
murderer being rightly punished. In the other, a woman used abusive language 
toward her master, which he bore for a long time, till, finally, becoming exas 
perated, he struck her a blow on the head with a club, which stunned, but did not 
quite kill her. She remained in that state all night, and tpward morning partially 
recovered; but the owner s wrath was not appeased, and he killed her with his 
knife. No notice was taken of this affair by the tribe. The owner, however, for 
this and several other crimes, was taken to Fort Steilacoom, and imprisoned for 
several months by order of the Indian agent. The Indians say, that formerly when 
slaves were more numerous, and more easily obtained, they were oftener punished. 
Instances are related in which an offender has been bound hand and foot, placed in a 
canoe and set adrift, while a strong east wind was blowing, which would carry him 
out to sea, and insure a miserable death by starvation. Others have been hung, 
and others tortured; but they are getting more moderate of late years, and extreme 
measures are seldom resorted to. The presence of white men has exerted a salu 
tary influence in this respect, and the fear of being held responsible renders them 
more gentle in their deportment to their slaves. 

The authority of the chief is respected relative to anything cast ashore by the 
tide, whether drift lumber, dead whales, or wrecks. Formerly, when each village 
contained but one head chief, he claimed and owned all the land between certain 
points, and everything cast ashore became his by right of seigniorage, and of this 
he could make distribution among his friends as he saw fit. The chief, for 
instance, who owned the land around Neeah Bay, was named Deeaht or Deeah, 


who, with his brother Obiee, claimed all the shore to the Hoko River, a distance 
of about fight miles. Deeaht died without issue, and his brother Obiee or Odice 
succeeded to his property, and his descendants still claim this right of seigniorage. 
The same custom prevails not only in all the villages of this tribe, but with every 
tribe on the coast; arid as it is the custom, and agreed to by all, there is no dispute 
relative to any property acquired by jetsam. This right is not insisted on at pre 
sent, except when a whale is cast ashore, or in case of wrecked property. Drift 
lumber, particularly mill logs, are so frequently brought down the straits, and cast 
ashore about the Cape, that any one who finds them has only to cut a notch in 
them with his axe, and his right is respected. The chief who receives any 
wrecked property invariably pays the finder something, or makes him a present of 
some kind. The chiefs also claimed the right to make prisoners of all who were 
. cast ashore by shipwreck, whether Indians or white men ; and, unless they could 
ransom themselves, they were detained as slaves. Hence we can readily account 
for, the avidity with which they possessed themselves of the persons and property 
of shipwrecked mariners who have from time to time been cast upon their 
shores. They looked upon everything thrown up by the waves as theirs, and it is 
but very recently that they have been led to respect the rights of white men, 
and to account to their agent for any wrecked materials coming into their posses 
sion. They still demand payment for anything they save, and, on the principle 
of salvage, such demands are just ; but these claims are now arbitrated by the 
agent, instead of being left to the savages, as has always been the case heretofore. 
HISTORY, TRADITIONS, ETC. The history of this tribe, as far as their knowledge 
extends, is a confused mass of fables, legends, myths, and allegories. Nothing that 
they can state prior to the existence of a few generations back is clear or wholly to 
be relied upon. There are a few prominent events that have been remembered as 
having occurred ; but the detail is confused, and it is very rare that two Indians 
tell the same story alike, unless it may be some wild and improbable legend, like the 
fairy tales related in nurseries, which are remembered in after life. A notable in 
stance of this unreliability is in their version of the account of the Spanish settlement 
attempted at Neeah Bay by Lieut. Quimper, in 1792, by order of the commandant of 
the Spanish forces at Nootka. All they really know about it, is that they have been 
told by their fathers that the Spaniards were here, and they can point out the locality 
where yet may be found pieces of tile used by the Spaniards in building. But 
although that occurrence was only seventy-three years ago, there is but one man living 
in the tribe who remembers the circumstances, and he is in his dotage. Almost every 
Indian I have questioned upon the subject gives a different version of the detail. 
Now, as they cannot relate correctly matters given in our history, and of a com 
paratively recent date, but little dependence can be placed upon the tales of 
their origin, which are interesting only for their fabulous and superstitious nature. 
In the matter of the Spaniards, I have been told by one that they built a brick 
house with a shingle roof, and surrounded it with palisades. Another stated 
that the house was of wood, with a brick chimney; another that they built no 
house at all, but simply landed some bricks and other materials ; and, before they 


could build the house, were driven away by the Indians. More recent events, 
such as the murder of the crews of the ship Boston, in 1803, and of the Tonquin, 
in 1811, and the captivity of Jewett among the Nootkans, they remember hearing 
about, and relate with tolerable accuracy. As events recede in years, however, they 
become obscured with legends and fables, so that the truth is exceedingly difficult 

to discover. 

The legend respecting their own origin is, that they were created on the Cape. 
First, animals were produced, and from the union of some of these with a star which 
fell from heaven, came the first men, and from them sprang all the race of Nittinats, 
Clyoquots, and Makahs. Indians were also created on Vancouver Island at the 
same time. They claim for themselves and the Nittinats a greater antiquity than 
the Clyoquots or Nootkans, so-called, which were originally a mere band of the Nitti- 
nat tribe. The name Nootka, which was given by the first discoverers to the band 
of Indians called Mowitchat, or, as the Makahs pronounce it, Bo-wat-chat, has been 
most singularly accepted by all the authors ; and not only is the tribe or band, and 
the Sound they live near, called Nootka, and the treaty of 1790, between Great 
Britain and Spain, relative to its possession, called the Nootka convention, but recent 
ethnologists class all these tribes as belonging to the Nootkan family. Had Captains 
Cook and Vancouver, and the early Spanish explorers made Neeah Bay their head 
quarters, there is no reason to doubt that the Makahs, or Classets, as they were called, 
would have been considered the parent stock, and the other coast tribes classed as of the 
Makah family. My own impression is that the Nittinats were originally the principal 
and most powerful tribe ; and that the Clyoquot, Nootka, Ahosett, and other bands 
on the southwest portion of Vancouver Island, as well as the Makahs at Cape Flat 
tery, were bands or offshoots from that tribe. We have seen that the name 
" Nootka" is not the name of any tribe on the northwest coast, but one given in 
mistake by the whites, and since adhered to. Still, it may perhaps be as well 
to class all these tribes as the Nootkan family, since that name has come into such 
general use ; though there is no evidence that the tribe called Nootkas were the 
parent stock, nor can any proof of ancestry be obtained from any of the tribes, of 
which each claims an antiquity as great as the others. 

There is, however, a marked similarity among all the coast tribes from the Co 
lumbia River to Nootka. But, farther north, the Haida, Stikine, Chimsyan, and 
other tribes are very different in appearance. This great dissimilarity can be 
noticed by the most casual observer in the streets of Victoria at any time. All 
these different tribes resort there for purposes of trade ; and the northern Indians 
for so those three are termed can at a glance be distinguished from the Nootka 
family, or from the Flatheads. The northern Indians, so-called, are much taller, 
more robust, and with features more like the Tartar hordes of the Siberian coast. 
The women are much larger, better shaped, and with lighter complexions than the 
Flatheads, among which may be classed of those who frequent Victoria, and 
with whom a comparison may be formed the Cowitchins, Songish, Clallams, 
and the various tribes on Puget Sound, who all resemble the coast tribes in 
general appearance, manners, and customs. A northern Indian can as readily be 


distinguished and marked, among a crowd of Flatheads, as a Chinaman among 
white men. That the northern tribes have originated from wandering hordes from 
the Asiatic side of the Pacific, coming by way of the Aleutian Islands and Behring 
Strait, is in my opinion the most probable hypothesis, for there is as strong a resem 
blance to each other among all the Indians north of Vancouver Island, as far as 
Sitka, as there is among the so-called Nootkan family. Whether the Flatheads 
originally travelled by the same route, cannot be shown, either by their own tradi 
tions, or any other evidence that I have been able to get, during a very careful investi 
gation among them, and the truth respecting their origin, if ever found, must be by 
evidence derived from other sources. The only tradition that I have heard respect 
ing any migratory movement among the Makahs, is relative to a deluge or flood 
which occurred many years ago, but seems to have been local, and to have had no 
connection with the Noachic deluge which they know nothing about, as a casual 
visitor might suppose they did, on hearing them relate the story of their flood. This 
I give as stated to me by an intelligent chief; and the statement was repeated on 
different occasions by several others, with a slight variation in detail. 

" A long time ago," said my informant, " but not at a very remote period, the 
water of the Pacific flowed through what is now the swamp and prairie between 
Wiiatch village and Nceah Bay, making an island bf Cape Flattery.. The water 
suddenly receded, leaving Nceah Bay perfectly dry. It was four days reaching its 
lowest ebb, and then rose again without any waves or breakers, till it had sub 
merged the Cape, and in fact the whole country, excepting the tops of the moun 
tains at Clyoquot. The water on its rise became very warm, and as it came up to 
the houses, those who had canoes put their effects into them, and floated off with 
the current, which set very strongly to the north. Some drifted one way, some 
another ; and when the waters assumed their accustomed level, a portion of the 
tribe found themselves beyond Nootka, where their descendants now reside, and 
are known by the same name as the Makahs in Classet, or Kwenaitchcchat. 
Many canoes came down in the trees and were destroyed, and numerous lives were 
lost. The water was four days regaining its accustomed level." 

The same tradition was related to me by the Kwilleyutes, who stated that a por 
tion of that tribe made their way to the region in the vicinity of Port Townsend, 
where their descendants are known as the Chemakum tribe. I have also received 
the same tradition from the Chemakum Indians, who claim to have originally 
sprung from the Kwilleyutes. There is no doubt in my mind of the truth of this 
tradition. The Wiiatch prairie shows conclusively that the water of the Pacific 
once flowed through it ; and on cutting through the turf at any place between 
Necah Bay and Wiiatch, the whole substratum is found to be pure beach sand. 
In some places the turf is not more than a foot thick ; at others the alluvial deposit 
is two or three feet. 

As this portion of the country shows conclusive evidence of volcanic action, 
there is every reason to believe that there was a gradual depression and subsequent 
upheaval of the earth s crust, which made the waters rise and recede as the Indians 
stated. Fossil remains of whales are said by the Indians to be found around a lake 

8 July, 1800. 


near Clyoquot, which were possibly deposited at the time of this flood. I have not" 
seen these remains, but I have been told of their existence by so many different 
Indians who professed to have seen them, that I think the story probably correct. 
The Indians do not think they got there by means of the flood, but that, as before 
stated, they are the remains of the feasts of the T hlukloots, or thunder bird, who 
carried the whales there in his claws, and devoured them at his leisure. With the 
single exception of this legend of the flood, I have never learned from them that 
they have any tradition respecting the tribe coming to or going from the place where 
they now reside, and this is the only one which they relate of ancient times that is 
corroborated by geological or other evidence. 1 

The only genealogical record that has been related to me is one commencing twelve 
generations ago, beginning with Dceaht and his brother Obiee, or Odice. This 
was told me by an old chief, named Kolchotc, or Kalchote, who died two years 
ago. lie was a very intelligent Indian, and held high rank among his people. 
According to his account he was a direct descendant, on his mother s side, from Odiee 
Deeaht (or, as it is sometimes pronounced, Deeahks, or Dccah, and by the Nitti- 
nats and Clyoquots Neeah), was the principal chief, and owned the land and resided 
at Neeah Bay, where Neeah village now stands. The bay takes its name from the 
village, and the village from its being the residence of, and owned by Deeah, who, 
dying without issue, was succeeded by his brother Odiee. His descendants were 
in the following order: Kat hl-che-da, Wa-wa-tsoo-pa, Wat-lai-waih-kose, Kla-che- 
tis-sub, How-e-sub, Ko-shah-sit, Tai-is-sub, Kloo-kwa-kay, Yah-hie, and Kow-e-das. 
The daughter of Kow-e-das was the mother of Kalchote. Thus from Obiee to Kal 
chote are twelve generations. Some of the other Indians, who claim a descent on 
the male side, have told me that this story of Kalchote is incorrect, and that Neeah 
Bay was not named from Deeaht; but as they could assign no reason for the 
word, except that it was in use many years ago, I am inclined to think his version 
correct, particularly as he gave it to me just before his death, and it was interpreted 
to me on two different days by two different Indians, and was told me as an evidence 
that his only child, a daughter, was of high rank, and was to have his property, 
which he wished me to see distributed according to directions given at the time. 2 

The legend about Deeaht, and his tragical end, is as follows: The Nittinats 
came over with a mighty host and attacked the Makahs, driving them away from 
all their villages, and forcing them to retire to their strongholds at Flattery Rocks. 
Deeaht, who was a young man, very brave and influential, ventured back alone and 
built a house near the brook at Neeah village. He was shortly joined by his 
brother Obiee, and soon had a large number of friends and retainers around him. 
The Hosett Indians at Flattery Rocks, becoming jealous of his prosperity, came 
up and attacked him ; but he defeated them and drove them back, discomfiting 
them so badly that they were glad to sue for peace, which he granted on condition 
of receiving for a wife the daughter of a chief residing at Hosett village. This 

1 Traditions of a deluge are also universal among the Flathead tribes, each claiming to have its 
particular Ararat. G. G. 

3 The earlier uames in this genealogy are probably of mythical personages. G. G. 


chief had a boy and girl who wore twins, and could scarcely be told apart; so they 
dressed the boy in his sister s clothes, and delivered him to Dceaht; but as soon as 
it became night the young savage, who had concealed a knife in his dress, cut 
Deeaht s throat, and then made his escape to Hosett. Odiee then succeeded his bro 
ther, and is the ancestor of a great portion of the Makahs who reside at Nceah Bay. 

In one of the lodges at Neeah Bay are three carved figures, on whose heads rests 
the huge beam that supports the roof; of these one is intended to represent Decahks, 
or Deeaht. Another figure, in the centre, is named Klcssakady, and is symbolical 
of sunrise. His head is surmounted with a crescent-shaped cap, and between his 
feet is a head representing night. The beam above is marked with circular holes, 
to represent stars, and, according to Kalchote, the old chief, who placed it there, 
it may be said to show the manner in which the sun, when rising, thrusts the stars 
away with his head and tramples the night under his feet. A figure at the remote 
end of the lodge is named Billaksakut hl, and represents a fabled giant of anti 
quity, who could spread his feet apart, leaving a space between his legs wide 
enough to pass the largest canoes through. These are the only carvings of any 
note in the village, but as to their significance, as stated to me by Kalchote, there 
is good reason to doubt its correctness. I recently asked the Indian who carved 
them, whose name is Dick, what he intended to represent! He said he had no 
other idea than to cut some posts to look like men, and that so far as the head 
between the feet of Klessakady was concerned, it simply meant nothing ; but there 
happened to be a big knot in the wood, which made it difficult to carve, so he 
made a head of it ; and after it was done, Kalchote painted it and set it up in 
his lodge with the other two, and gave them names, and invented the allegory 
himself. He explained himself further by remarking that he would carve me a 
figure if I would like, and that I could make any meaning to it I chose. Although 
Kalchote undoubtedly associated in his mind the allegories which he related to 
me with the images, the other Indians ridicule the idea, and say they arc only 
Dick s work, which he did, with no particular object in view. 

Each village has its own local traditions and genealogies, and each claims to have 
had, at former times, great men, who were head chiefs of the tribe. But it would 
appear that really each village was a community by itself, and they were often 
engaged in feuds among themselves ; nor is this feeling wholly extinct ; they speak 
of each other as they do of other tribes, and it is only on questions affecting the 
whole that they admit themselves to be all one. It is a common practice with all 
the chiefs of these tribes, Makahs, Nittinats, Clyoquots, Nootkans, etc., to claim 
great possessions, particularly when relating their talcs to white men. Thus, if 
one s father or mother, or even the grandparents, belonged to another tribe, it is 
customary to claim the land of that tribe as theirs. For instance, one, whose 
mother was a Nittinat, will say : " That is my land at Nittinat." The chief of 
the Clyoquots, named Cedakanim, who frequently comes to Neeah Bay, told me 
that Cape Flattery was his land, because his mother was a Makah. His wife, 
who was the daughter of a Makah chief formerly residing at Neeah Bay, lays 
claim, in behalf of her son, to the land around the bay, as a portion of his grand 
father s estate. Such claims, however, are ignored by the Makahs, or looked upon 


as merely complimentary titles. It was thus that the great chiefs of the Nootkans 
and Clyoquots made the early discoverers helieve that they owned all the land 
south of Nootka and about Cape Flattery; and undoubtedly it was with this 
impression that Meares named the island at the entrance of the strait Tatoosh, 
supposing it to belong to Tatooshatticus, one of the Clyoquot or Nootkan chiefs. 
The Indian name of the island and village is Chahdi, and it is either called by that 
name, or Opa-jek-ta, meaning island in the same manner as we would say, " We 
will go to Tatoosh," or " We will go to the island." 

Taken in connection with the allegory of the thunder bird, Tatoosh or Tootootsh, 
which is the Clyoquot name of the thunder bird, seems singularly appropriate. 
The roaring of the waves reverberating in the caverns of the island, reminding them 
of thunder, and the bright flashes from the thunder cloud of the Ha-hek-to-ak 
the producer of fire. But however amusing such an application of the name 
might appear, it has no foundation in reality, as the Indians do not, nor have they 
ever called the island by any other name than Chahdi. It is worthy of remark 
at this place that Maquinna or Maquilla, the great Nootkan chief mentioned by 
Vancouver, Meares, and others, is claimed by Cedakanim to have been a Clyoquot ; 
while Kwistoh, a very intelligent chief among the Nittinats, has assured me that he 
was a Nittinat, who resided at Mowatchat, or Nootka. It is from conversation 
with these chiefs, as well as the Makahs, that I have formed the opinion that the 
Nittinat tribe was in reality the parent stock, and that the Indians of the south 
western portion of Vancouver Island, and at Cape Flattery, should be termed the 
Nittinat family, instead of the Nootkan or Clyoquot. I have not been able to pre 
pare vocabularies of all these tribes, but their language, so far as I can judge from 
hearing them speak, is sufficiently alike to be recognized, and to leave no doubt 
that it was originally the same in all. 

The changes that have been introduced among the Makahs by intercourse with 
the whites, can be summed up in a few words. Formerly they were clothed in 
robes of furs or skins, or with blankets made from cedar bark, dog s-hair, or bird 
skins ; their weapons consisted of bows and arrows, spears, and stone-knives, and 
hatchets. Their food was the product of the ocean, the roots and berries indige 
nous to the Cape, and such wild animals and birds as they could destroy. Their 
trade was confined to barter among themselves, or the tribes of the coast. They 
were almost constantly at variance with other tribes, and lived in a state of fear 
and apprehension. They were cruel, ferocious, and treacherous, particularly to any 
so unfortunate as to be thrown among them, either by the fortunes of war, or other 
wise. With the advent of white men blankets were substituted for their robes of 
skins and bark, and calico used for the simple cincture of bark worn about the loins ; 
guns and knives were substituted for bows and spears ; and potatoes, flour, bread, 
with other articles of food, replaced in a measure their fish, game, and roots. They 
acquired the knowledge of trade, and learned the value of money ; but farther than 
this their progress has been slow. They have learned enough during their inter 
course with the whites to make them careful about committing hostilities, knowing 
that the good-will of the white men, and the benefits of their trade, were means 
of enriching themselves and procuring many comforts ; but their savage natures 


have never changed ; they are as wild and treacherous as ever ; and, but for the 
fear of punishment and the love of gain, would exterminate every settler that 
attempted to make his residence among them. Frequently, since the establishment 
of the reservation, they have made threats of hostilities ; but the councils of those 
who desired to acquire property or hoped for favors have prevailed, and they have 
contented themselves with simple threats. Improvement in their customs, and 
habits, must be gradual, and the work of time and patient perseverance on 
the part of those delegated by the Government to reside among them and look 
after their welfare. They have steadily opposed everything that has been 
done or attempted for their benefit, and even now, though they see that the 
promises made to them by their agent have been, in great part, realized, they 
are totally indifferent as to whether anything more is to be done, and in no 
case volunteer a helping hand. Their ancient history is wrapped in an impene 
trable obscurity that of a more recent date I have endeavored to exhibit; their future 
can be read in the annals of the New England emigrants. The steady wave 
setting to our western shores will have its due effect upon the Indian races, and in 
the lapse of another century the places that now know them will know them no 

MYTHOLOGY. The Makahs believe in a Supreme Being, who is termed by them 
Cha-batt-a Ha-tartstl, or Ha-tartstl Cha-batt-a, the Great Chief who resides above. 
The name of this Great Chief, or Divine Being, is never given, although they have 
a name ; but they must not speak it to any except those .who have been initiated 
into their secret rites and ceremonies. They have no outward forms of religion, 
but each one addresses the Supreme Being by himself, and generally retires to 
the depth of the woods, or some cave, for the purpose. Intermediate spirits, or 
familiars, are supposed to guard the destinies of individuals, and to manifest 
themselves at certain times by visions, signs, and dreams. These are called in 
the jargon Tamanawas, and the receiving of a revelation is termed " seeing the Tama- 
nawas." 1 I never with certainty have known an Indian to address himself to the 
Supreme Being until recently, while in a canoe with a chief named Klaplanhie, 
or Captain John. He was taken with a violent fit of sneezing, and as soon as he re 
covered he repeated aloud several short sentences, accompanying each with a blow 
ing noise from his mouth. I asked him what he was saying"? He replied that 
he was asking the Ha-tartstl Cha-batt-a not to kill him by sneezing, but to let 
him live longer. I have on other occasions, however, noticed that the Indians, 
upon sneezing, repeat a few words, and think it very probable they all do as John 
said he did ask the Great Spirit not to kill them. John told me that, if they 
did not utter this brief petition, the top of their heads would be blown off 
when they sneezed. 2 The same chief informed me, during a recent conversation 

1 This word, which in Chinook means the practice of shamanism, in the jargon of the coast em- 
bracea everything supernatural. O. G. 

1 A similar custom existed among the Peruvians, and rnns through nearly all modern Europe. 
For the antiquity and universality of some superstition connected with sneezing, v. Encycl. Brit. 
also Encycl. Metrop., and Roes Encycl. G. G. 


respecting their religious belief, that they think the sun is the representative of 
the Great Spirit, and to him they make their secret prayer. He also said that 
"The Indian Sunday is not one day, like your Sunday, but it is many days. 
When we want to talk with the Great Chief, we wait till the moon is full, and then 
go into the mountain, and rub our bodies with cedar twigs, after having first washed 
them clean. The cedar makes us smell sweet, and that the Great Chief likes. We 
watch for the sun, and when he first makes his appearance, we ask him to let us 
live long, to be strong to defend ourselves or attack our enemies, to be successful 
in our fisheries, or in the pursuit of game ; and to give us everything we want. 
Every night we wash and rub ourselves with cedar, and every morning talk to the 
Great Chief, or his representative, the sun, whose name is Kle-sea-kark-tl." 1 We 
continue praying daily for one week, or from full moon to the quarter. The 
only instruction the children have as to the Supreme Being, of rather the only form 
of address taught them, is during the same period, when they are waked up at 
daylight and made to wash themselves before sunrise, and to ask the sun to let them 
live. Their tamanawas ceremonies are in reference to events they believe to have 
happened on the earth, and they try to represent them. But the doings of the 
Great Supreme they do not dare to attempt to represent, and only address him in 
private and at stated times. Their prayer is simply a selfish petition; they do not 
ask to be made wiser or better, but simply for long life, and strength, and skill, 
and cunning, so that they may be able to enrich themselves and obtain an ascend 
ancy over their fellow-men. 

At certain periods, generally during the winter months, they have ceremonies, 
or mystical performances, of which there are three distinct kinds. The Dukwally, 
or black tamanawas ; the Tsiark, or medicine tamanawas, and the Dot hlub. The 
latter is seldom performed, the great variety of scenes to be enacted requiring a 
large number of persons, and a much greater expense on the part of the individual 
who gives them. All these ceremonies are commenced in secret, none but the 
initiated being allowed to be present ; and it is then, if ever, that they make 
common supplication to the Deity. Although I have never been able to ascertain 
the real facts in the case, it would seem that they address themselves to some 
intermediate being. Certain other ceremonies are performed in public, and 
spectators admitted. From those that I have seen, I infer that the Dukwally 
is a ceremonial to propitiate the T hlukloots, or thunder bird, who seems with 
the Makahs to take precedence over all other mythological beings. Into all 
these mysteries persons of both sexes, and even children, are initiated; but the 
initiation does not endow them with medicine or tamanawas qualities until they 
have gone through the private ordeal, of finding their own tamanawas, or guardian 

1 Among the western Selish, or Flathead tribes of the Sound, I have not detected any direct wor 
ship of the sun, though he forms one of their mythological characters. He is by them represented 
as the younger brother of the moon. According to Father Mengarini he is, however, the principal 
object of worship among the Flatheads of the Rocky Mountains, or Selish proper, as well as by the 
Blackfeet. Among both the tribes mentioned he was supposed to be the creation of a superior 
being. G. G. 


spirit. At such times they are supposed to receive some manifestation which guides 
them in their after life. This ceremony is performed as follows : The candidate 
retires to some place of concealment near the salt water, where he bathes himself, 
remaining till he is pretty well chilled ; then returns to his hiding place, and warms 
himself by rubbing his body and limbs with bark or cedar twigs, and again 
returns to the water ; keeping up this alternate bathing and friction day and night, 
without eating, and with no interval of sleep. Both body and mind becoming thus 
exhausted, he lies down in a sort of trance, during which, in his disordered fancy, 
he sees visions and receives revelations. What he sees he makes known to no one, 
but ever after addresses himself in secret to that being that has presented itself to 
him, whether in form of bird, beast, or fish, though the animal representing this 
guardian spirit is sometimes indicated by carvings or paintings made by the Indian. 
Such animals as would be most likely to come around him while thus alone are 
owls, wolves, minks, and mice, during the night ; or eagles, crows, ravens, blue-jays, 
cranes, elk, deer, or seals, during the day. These are ah 1 considered tamanawas 
animals, some possessing more powerful influence than others; and, as an Indian 
could scarcely be several days or nights without seeing something of the kind, their 
ceremonies are generaUy successful in obtaining a manifestation. They do not ima 
gine, however, that the animal they may see is the Guardian Spirit, but only the form 
in which he shows himself. Of the above, owls, bears, and wolves seem to be those 
most generally seen, and heads of these are more frequently carved than any others. 
To illustrate their superstitious belief in animals connected with their Guardian 
Spirit, I will relate an incident told me by Captain John, one of the chiefs. About 
three years ago he had lost the use of one of his feet, probably from paralysis, but 
which he attributed to a "skookoom," or evil spirit, entering into it one day 
while he was bathing. He had been confined to his house for several months, 
and was reduced to a skeleton. I saw him during this sickness, and thought he 
could not recover. One pleasant day, however, according to his account, he 
managed to crawl to a brook near his house, and, while bathing, heard a rustling 
sound in the air, at which he became frightened, and covered his face with his 
blanket, whereupon a raven alighted within a few feet of him and uttered a hoarse 
croak. He then peeped through a corner of his blanket, and saw the raven with its 
head erect, its feathers bristled, and a great swelling in its throat. After two or 
three unsuccessful efforts, it finally threw lip a piece of bone about three inches 
long, then uttering another croak it flew away. Remaining quiet a few minutes, 
till he was satisfied that the raven had gone, he picked up the bone, which he 
gravely informed me was of the Ha-hek-to-ak. He hid this bone near by, and 
returned to his lodge, and, after relating the occurrence, was informed by the 
Indian doctors that it was a medicine sent to him by his tamanawas, and this proved 
to be true, as he entirely recovered in three days. I knew that this man had 
recovered very speedily, but do not know the actual cause. He says he shall 
keep the bone hid till his son is old enough to kill whales, when he will give it 
to him to take in his canoe, as a powerful medicine to insure success. The tale 
of the raven alighting near him is not improbable, as ravens as well as crows are 
very plenty and very tame ; nor is it impossible that the raven might have had 


a bone in its mouth, and finally dropped it ; nor is it entirely uncertain that the 
circumstance so affected his superstitious imagination that it caused a reaction 
in his system, and promoted his recovery. The same effect might perhaps have 
been produced by a smart shock from a galvanic battery. It is thus, without doubt, 
that the persons going through the ordeal of becoming tamunawas, or medicine 
men, have their minds excited by any animal they may see, or even by the creak 
ing of a limb in the forest, and their imaginations are sufficiently fertile to add 
to natural causes, fancies that appear to them to be real. If there is anything 
connected with their ceremonials approaching to our ideas of worship, it must be 
during the secret portion, from which all except the initiated are rigorously ex 
cluded ; but I have no evidence that such is the fact, and believe, as the Indians 
state to me, that the only time they address the Supreme Being is by themselves 
and in secret. 

As their general tamanawas ceremonies are based upon their mythological fables, 
it will perhaps be well first to relate some of those legends before describing their 
public performances. 

The Makahs believe in a transmigration of souls ;* that every living thing, even 

trees, and all sorts of birds and fishes as well as animals, were formerly Indians who 

for their bad conduct were transformed into the shapes in which they now appear. 

These ancient Indians, said my informant, were so very bad, that at length two men, 

brothers of the sun and moon, who are termed Ho-ho-e-ap-bess or the " men who 

changed things" came on earth and made the transformations. The seal was 

a very bad, thieving Indian, for which reason his arms were shortened, and his 

legs tied so that only his feet could move, and he was cast into the sea and told to 

catch fish for his food. The mink, Kwahtie, was a great liar, but a very shrewd 

Indian, full of rascalities which he practised on every one, and many are the tales told 

of his acts. His mother was the blue-jay, Kwish-kwishee. Once, while Kwahtie 

was making an arrow, his mother directed him to get some water, but he refused 

until he should have finished his work. His mother told him to make haste, for she 

felt that she was turning into a bird. While she was talking she turned into a blue 

jay and flew into a bush. Kwahtie tried to shoot her, but his arrow passed behind 

her neck, glancing over the top of her head, ruffling up the feathers, as they have 

always remained in the head of the blue-jay. Those Indians that were turned 

into wolves formerly resided at Clallam Bay. One day their chief Chu-chu-hu- 

uks-t hl, came to Kwahtie s house, who pretended to be sick, and invited the wolf to 

come in and take a nap. This he did, as he was quite tired. When he was fast 

asleep Kwahtie got up and with a sharp mussel shell cut the wolf s throat and 

buried him in the sand. Two days after this a deputation of the wolf tribe came to 

look for their chief. " I have not seen him," said Kwahtie. " I am sick and have 

not left my house." The wolves retired ; and shortly another, and then another 

deputation came. To all of these he gave the same answer. At last one of the 

1 The term " transmigration of souls" is not strictly correct. The idea is that the pre-human, 
or demon race, was transformed into the animals and other objects whose names they bore and still 
bear. The souls, of the present race are not supposed to undergo transmigration. G. G. 


wolves said, " Kwahtie, you tell lies, for I can smell something, and my nose tells me 
that you have killed our chief." " Well," says Kwahtie, " if you think so, call all your 
tribe here, and I will work spells, and you can then see whether I have killed him 
or not." Accordingly they all came. Kwahtie told them to form a circle, leaving 
an opening on one side, which they did. He then took a bottle or bladder of oil in 
one hand, and a comb with very long teeth in the other, and commenced a song in 
which he at first denied all knowledge of the chief, but at length admitted the fact, 
upon which he started and ran out of the circle, dashing down the bladder of oil 
which turned into water. He also stuck his comb into the sand, which was imme 
diately changed into the rocks from Clyoquot to Flattery rocks. He then dived into 
the water and escaped. It was in this manner, said my informant, that Neeah Bay 
and the Straits were formed ; for the land formerly was level and good, till Kwahtie 
turned it into rocks and water. Kwahtie was a great magician till the Ho-ho-e- 
ap-bess transformed him. He had the choice offered him of being a bird or a fish, 
but declined both. He was then told that as he was fond of fish he might live on 
land and eat what fish he could catch or pick up. 

The raven, Klook-shood, was a strong Indian very fond of flesh, a sort of 
cannibal, as was his wife Cha-ka-do, the crow, and their strong beaks were given 
them to tear their food, whether fish, flesh, or vegetable, for they had great 
appetites, and devoured everything they could find. The crane, Kwah-less, was a 
great fisherman, always on the rocks, or wading about, with his long fish spear ready 
to transfix his prey. He constantly wore the tsa-sa-ka-dup, or little circular cape, 
worn by the Makahs during wet weather while fishing. This was turned into the 
feathers about his neck, and his fish spear into his long bill. The kingfisher, 
Chesh-kully, was also a fisherman, but a thief, and had stolen a necklace of the Che- 
toh-dook or dentalium shells ; these were turned into the ring of white feathers 
about his neck. 

At the time of the transformation of Indians into animals, there was no wood in 
the land, nothing but grass and sand, so the Ho-ho-e-ap-bess, mindful of the 
wants of the future inhabitants, prepared for them fuel. To one they said, you 
are old, and your heart is dry, you will make good kindling wood, for your 
grease has turned hard and will make pitch (kluk-ait-a-biss), your name is Do- 
ho-bupt, and you shall be the spruce tree, which when it grows old will always 
make dry wood. To another, your name is Kla-ka-bupt, and you shall be the 
hemlock. The Indians will want some harder wood, and therefore Kwahk-sa- 
bupt, you shall be the alder, and you, Dopt-ko-bupt, shall be the crab apple, and 
as you have a cross temper you shall bear sour fruit. The Indians will likewise 
want tough wood to make bows, and wedges with which to split logs ; you Kla- 
haik -tle-bup are tough and strong, and therefore you shall be the yew tree. They 
will also require soft lasting wood to make canoes, you Kla-ae-sook shall be the 
cedar. And thus they give the origin of every tree, shrub, or herb. 

The cause of the ebb and flow of the tides is accounted for in this manner. The 
raven, Klook-shood, not being contented with his one wife, the crow, went up the 
straits and stole the daughter of Tu-chee, the east wind. Tu-chee, after searching 
twenty days, found him, and a compromise was effected, by which the raven was to 

9 October, 13C9. 


receive some land as a present. At that time the tide did not ebb and flow, so Tu- 
chee promised he would make the waters retire for twenty days, and during that time 
Klook-shood might pick up what he could find on the flats to eat. Klook-shood was 
not satisfied with this, but wanted the land to be made bare as far as the cape. 
Tu-chee said no, he would only make it dry for a few feet. Klook-shood told 
him he was a very mean fellow, and that he had better take his daughter back again. 
At last the matter was settled by Tu-chee* agreeing to make the water leave the 
flats twice every twenty-four hours. This was deemed satisfactory, and thus it was 
that the ebb and flow of the tide was caused, to enable the ravens and crows to go 
on the flats and pick up the food left by the water. 

The Uukwally and other tamanawas performances are exhibitions intended to 
represent incidents connected with their mythological legends. There are a great 
variety, and they seem to take the place, in a measure, of theatrical performances or 
games during the season of the religious festivals. There are no persons especially 
set apart as priests for the performance of these ceremonies, although some, who 
seem more expert than others, are usually hired to give life to the scenes, but these 
performers are quite as often found among the slaves or common people as among 
the chiefs, and excepting during the continuance of the festivities are not looked on 
as of any particular importance. On inquiring the origin of these ceremonies, 
I was informed that they did not originate with the Indians, but were revelations 
of the guardian spirits, who made known what they wished to be performed. An 
Indian, for instance, who has been consulting with his guardian spirit, which is done 
by going through the washing and fasting process before described, will imagine 
or think he is called upon to represent the owl ; he arranges in his mind the style 
of dress, the number of performers, the songs and dances or other movements, and 
having the plan 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 drilled 
in strict secrecy, and when they have perfected themselves, will suddenly make 
their appearance and perform before the astonished tribe. Another Indian gets up 
the representation of the whale, othera do the same of birds, and in fact of every 
thing that they can think of. If any performance is a success, it is repeated, and 
gradually comes to be looked upon as one of the regular order in the ceremonies ; if* 
it does not satisfy the audience, it is laid aside. Thus they have performances that 
have been handed down from remote ages, while others are of a more recent date. 
My residence in the school building, but a stone s throw from the houses at Neeah 
village, gave me an excellent opportunity to see all the performances that the un 
initiated are permitted to witness, and to hear all the din of their out-door and 
in-door operations. 

The ceremony of the great Dukwally, or the Thunder bird, originated with the 
Hesh-kwi-et Indians, a band of Nittinats living near Barclay Sound, Vancouver 
Island, and is ascribed to the 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. But one of them, who had better sense 
than the other, said, Don t let us fight about that squaw ; I will go out and see the 
chief of the wolves, and he will tell me what is to be done ; but I cannot get to his 


lodge except by stratagem. Now they know we are at variance, so do you take me 
by the hair, and drag me over these sharp rocks which are covered with barnacles, 
and I shall bleed, and I will pretend to be dead, and the wolves will come and 
carry me away to their house. The other agreed, and dragged him over the rocks 
till he was lacerated from head to foot, and then left him out of reach of the tide. 
The wolves came, and supposing him dead, carried him to the lodge of their chief; 
but when they got ready to eat him, he jumped up and astonished them at his 
boldness. The chief wolf was so much pleased with his bravery, that he imparted 
to him all the mysteries of the Thunder bird performance, and on his return home 
he instructed his friends, and the Dukwally was the result. The laceration of the 
arms and legs among the Makahs, during the performance to be described, 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 performances first gathers together as 
much property as he can obtain, in blankets, guns, brass kettles, beads, tin pans, 
and other articles intended as presents for his guests, and procures a sufficient 
quantity of food, which of late years consists of flour, biscuit, rice, potatoes, 
molasses, dried fish, and roots. He keeps his intention a secret until he 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 or food. The first intimation the village has of 
the intended ceremonies is on the night previous to the first day s performance. 
After the community have retired for the night, which is usually between nine 
and ten o clock, the performers commence by hooting like owls, howling like 
wolves, and uttering a sharp whistling sound 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 are to be performed, and drum with their 
heels on boxes or boards, producing a sound resembling thunder. The torches 
of pitch wood are flashed through the roof of the house, and at each flash the 
thunder rolls, and then the whole assemblage whistles like the wind. As soon as 
the noise of the performers commences, the uninitiated fly in terror and hide them 
selves, so great being their superstitious belief in the supernatural powers of the 
Dukwally, that they have frequently fled to my house for protection, knowing very 
well that the tamanawas performers would not come near a white man. They then 
visit every house in the village, and extend an invitation for all to attend the cere 
monies. This having been done, the crowd retire to the lodge of ceremonies, 
where the drumming and singing are kept up till near daylight, when they are 
quiet for a short time, and at sunrise begin again. The first five days are usually 
devoted to secret ceremonies, such as initiating candidates, and a variety of per 
formances which consist chiefly in songs and chorus and drumming to imitate 
thunder. They do this part very well, and their imitation of thunder is quite 
equal to that produced in the best equipped theatre. 

What the ceremony of initiation is I have never learned. That of the Clallams, 
whiqh I have witnessed, consists in putting the initiates into a mesmeric sleep ; but 
if the Makahs use mesmerism, or any such influence, they do not keep the 
candidates under it for any great length of time, as I saw them every day 


during the ceremonies, walking out during the intervals. The first out-door per 
formance 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, scari 
fied with knives, and every wound bleeding freely. The men are entirely naked, 
but the women have on a short petticoat. I had seen this performance several 
times, and had always been told by the Indians that the cutting was done by the 
principal performers, or medicine men, who seized all they could get hold of, 
and thus lacerated them ; but I have since been admitted to a lodge to witness 
the operation. I expected the performers would be in a half frantic state, cut 
ting and slashing regardless of whom they might wound ; I, however, found it 
otherwise. A bucket of water was placed in the centre of the lodge, and the 
candidates squatting around it washed their arms ,and legs. The persons who did 
the cutting, and who appeared to be any one who had sharp knives, butcher-knives 
being preferred, grasped them firmly in the right hand with the thumb placed 
along the blade, so as to leave but an eighth or quarter of an inch of the edge bare ; 
then, taking hold of the arm or leg of the candidate, made gashes five or six inches 
long transversely, and parallel with the limb, four or five gashes being cut each way. 
Cuts were thus made on each arm above and below the elbow, on each thigh, and the 
calves of the legs ; some, but not all, were likewise cut on their backs. The wounds 
were then washed with water to make the blood run freely. The persons operated 
on did not seem to mind it all, but laughed and chatted with each other until all 
were ready to go out, and then they set up a dismal howling ; but I think the pain 
they felt could not be very great, for two Indians who went in with me, seeing 
there were but few in the procession, asked me if I would like to see them join in. 
I told them I should like very well to see the performance ; upon which they 
deliberately pulled off their blankets and shirts, and continued in conversation with 
me while their arms and legs were gashed in the same manner. An Indian must 
be possessed of a much lower degree of nervous organization than a white man to 
suffer such operations and show no more feeling. Some may think it stoical indif 
ference, but certainly such a scoring of the body would throw a white man into 
a fever. The same two Indians came to me about an hour after the performance 
had closed, and although their wounds had bled freely, they assured me they felt 
no pain. Sometimes, however, the cuts are accidentally made deep, and produce 
sores. When all was ready the procession left the lodge, and marched in single 
file down to the beach ; their naked bodies streaming with blood presenting a bar 
barous spectacle. A circle was formed at the water s edge, round which this bloody 
procession marched slowly, making gesticulations and uttering howling cries. 

Five men now came out of the lodge carrying the principal performer. One 
held him by the hair, and the others by the arms and legs. He too was cut and 
bleeding profusely. They laid him down on the beach on the wet sand, and left 
him, while they marched off and visited every lodge in the village, making a 
circuit in each lodge. At last the man on the beach jumped up, and seizing a club 
laid about him in a violent manner, hitting everything in his way. He too 
went the same round as the others, and after every lodge had been visited they 
all returned to the lodge from which they had issued, and the performances, out- 



door, were closed for that day. In the meanwhile a deputation of fifteen or twenty 
men, with faces painted black and sprigs of evergreen in their hair, had been sent 
to the other villages with invitations for guests to come and receive presents. 
They went in a body to each lodge, and after a song and a chorus, the spokesman 
of the party in a loud voice announced the object of their visit, and called the names 
of the invited persons. Any one has a right to be present at the distribution, 
but only those specially invited will receive any presents. 

Every evening during the ceremonies, excepting those of the first few days, is 
devoted to masquerade and other amusements, when each lodge is visited and a 
performance enacted. Some of the masks are frightful objects, as may be seen in 
Figures 35 41. They are made principally by the Clyoquot and Nittinat Indians, 

Fig. 35. No. 2714. 

Fig. 3B. No. 4119. 

Fig. 37. 

and sold to the Makahs, who paint them to suit their own fancies. They 
are made of alder, maple, and cottonwood ; some are very ingeniously executed, 



having the eyes and lower jaw movable. By means of a string the performer can 
make the eyes roll about, and the jaws gnash together with a fearful clatter. As 
these masks are kept strictly concealed until the time of the performances, and as 

Fig. 39. 

Fig. 40. 

Fig. 41. No. 411T. 

they are generally produced at night, they are viewed with awe by the spectators ; 
and certainly the scene in one of these lodges, dimly lighted by the fires which show 
the faces of the assembled spectators and illuminate the performers, presents a most 
weird and savage spectacle when the masked dancers issue forth from behind a 
screen of mats, and go through their barbarous pantomimes. The Indians them 
selves, even accustomed as they are to these masks, feel very much afraid of them, 
and a white man, viewing the scene for the first time, can only liken it to a carnival 
of demons. 

Among the masquerade performances that I have seen was a representation 
of mice. This was performed by a dozen or more young men who were entirely 
naked. Their bodies, limbs, and faces were painted with stripes of red, blue, and 
black ; red bark wreaths were twisted around their heads, and bows and arrows 
in their hands. They made a squealing noise, but otherwise they did nothing that 
reminded me of mice in the least. Another party was composed of naked boys, 
with bark fringes, like veils, covering their faces, and armed with sticks having 


needles in one end ; they made a buzzing noise, and stuck the needles into any 
of the spectators who came in their way. This was a representation of hornets. 
These processions followed each other at an interval of half an hour, and each 
made a circuit round the lodge, performed some antics, sang some songs, shouted, 
and left. Another party then came in, composed of men with frightful masks, 
bear-skins on their backs, and heads covered with down. They had clubs in 
their hands, and as they danced around a big fire blazing in the centre of the 
lodge, they struck wildly with them, 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 making a fearful howling. Two others had hold of the end of the rope as if 
to keep him from doing any harm. This was the most ferocious exhibition I had 
seen, and the spectators got out of their reach as far as they could. They did no 
harm, however, excepting that one with his club knocked a hole through a brass 
kettle ; after which they left and went to the other lodges, when I learned 
that they smashed boxes and did much mischief. After they had gone the owner 
examined his kettle, and quaintly remarked that it was worth more to him than 
the pleasure he had experienced by their visit, and he should look to the man 
who broke it for remuneration. 

On a subsequent evening I was present at another performance. This 
consisted of dancing, jumping, firing of guns, etc. A large fire was first 
built in the centre of the lodge, and the performers, with painted 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 with 
their faces towards the fire, they commenced jumping sideways round the blaze, 
their arms still about their knees. In this manner they whirled around for 
several minutes, producing a most remarkable appearance. These performers, 
who were male, were succeeded by some thirty women with blackened faces, 
their heads covered with down, and a girdle around their blankets drawing 
them in tight at the waist. These danced around the fire with a shuffling, un 
gainly gait, singing a song as loud as they could scream, which was accompanied 
by every one in the lodge, and beating time with sticks on boards placed before 
them for the purpose. When the dance was over, some five or six men, with 
wreaths of sea-weed around their heads, blackened faces, and bear-skins over their 
shoulders, rushed in and fired a volley of musketry through the roof. One of them 
then made a speech, the purport of which was that the ceremonies had progressed 
favorably thus far, that their hearts had become strong, and that they felt ready to 
attack their enemies, or to repel any attack upon themselves. Their guns having 
in the meanwhile been loaded, another volley was fired and the whole assembly 
uttered a shout to signify approval. The performances during the daytime con 
sisted of representations on the beach of various kinds. There was one repre 
senting a whaling scene. An Indian on all fours, covered with a bear-skin, imitated 
the motion of a whale while blowing. He was followed by a party of eight men 
armed with harpoons and lances, and carrying all the implements of whaling. Two 
boys, naked, with bodies rubbed over with Hour, and white cloths around their 


heads, represented cold weather ; others represented cranes, moving slowly at the 
water s edge, and occasionally dipping their heads down as if seizing a fish. They 
wore masks resembling a bird s beak, and bunches of eagle s feathers stuck in their 
hair. During all of these scenes the spectators kept up a continual singing and 
drumming. Every day during these performances feasts were given at different 
lodges to those Indians who had come from the other villages, at which great 
quantities of food were eaten and many cords of wood burned, the giver of the feast 
being very prodigal of his winter s supply of food and fuel. The latter, however, 
is procured quite easily from the forest, and only causes a little extra labor to obtain 
a sufficiency. 

The final exhibition of the ceremonies was the T hlukloots representation, after 
which the presents were distributed. From daylight in the morning till about eleven 
o clock in the forenoon was occupied by indoor performances, consisting of singing 
and drumming, and occasional speeches. When these were over, some twenty 
performers dressed up in masks and feathers, some with naked bodies, others 
covered with bear skins, and accompanied by the whole assembly, went down on 
the beach and danced and howled in the most frightful manner. After making as 
much uproar as they could, they returned to the lodge, and shortly after every one 
mounted on the roofs of the houses to see the performance of the T hlukloots. 
First, a young girl came out upon the roof of a lodge wearing a mask representing 
the head of the thunder bird, which was surmounted by a top-knot of cedar bark 
dyed red and stuck full of white feathers from eagles tails. Over her shoulders 
she wore a red blanket covered with a profusion of white buttons, brass thimbles 
and blue beads ; her hair hung down her back covered with white down. The 
upper half of her face was painted black and the lower red. Another girl with a 
similar headdress, was naked except a skirt about her hips. Her arms and legs 
had rings of blue beads, and she wore bracelets of brass wire around her wrists ; her 
face being painted like the other. A smaller girl had a black mask to resemble the 
ha-hek-to-ak. The masks did not cover the face, but were on the forehead, from 
which they projected like horns. The last girl s face was also painted black and 
red. From her ears hung large ornaments made of the haikwa or dcntalium, and 
blue and red beads, and around her neck was an immense necklace of blue beads. 
Her skirt was also covered with strings of beads, giving her quite a picturesque 
appearance. A little boy with a black mask and head-band of red bark, the ends 
of which hung down over his shoulders, and eagles feathers in a top-knot, was the 
remaining performer. They moved around in a slow and stately manner, occasionally 
spreading out their arms to represent flying and uttering a sound to imitate thunder, 
but which resembled the noise made by the nighthawk when swooping for its prey, 
the spectators meanwhile beating drums, pounding the roofs with sticks, and rattling 
with shells. This show lasted half an hour, when all again went into the lodge 
to witness the distribution of presents and the grand finale. The company all 
being arranged, the performers at one end of the lodge and the women, children, and 
spectators at the other, they commenced by putting out the fires and removing the 
brands and cinders. A quantity of feathers were strewed over the ground floor of 
the lodge, and a dance and song commenced, every one joining in the latter, each 


seeming to try to make as much noise as possible. A large box, suspended by a rope 
from the roof, served as a bass drum, and other drums were improvised from the 
brass and sheet-iron kettles and tin pans belonging to the domestic furniture of the 
house, while those who had no kettles, pans, or boxes, banged with their clubs on the 
roof and sides of the house till the noise was almost deafening. In this uproar 
there was a pause, then the din commenced anew. This time the dancers brought 
out blankets, and with them beat the feathers on the floor till the whole air was 
filled with down, like flakes of snow during a heavy winter s storm. Another lull 
succeeded, then another dance, and another shaking up of feathers, till I was half 
choked with dust and down. Next the presents were distributed, consisting of 
blankets, guns, shirts, beads., and a variety of trinkets, and the whole affair wound 
up with a feast. 

This was the Dukwally or " black tamanawas" ceremony. It is exhibited every 
winter, sometimes at only one village and sometimes at all. 

The other performance is termed Tsiahk, and is a medicine performance, quite 
as interesting, but not as savage in its detail. It is only occasionally performed, 
when some person, either a chief or a member of his family, is sick. The Makahs 
believe in the existence of a supernatural being, who is represented to be an Indian 
of a dwarfish size, with long hair of a yellowish color flowing down his back and 
covering his shoulders. From his head grow four perpendicular horns, two at the 
temple and two back of the cars. When people are sick of any chronic complaint 
and much debilitated, they imagine they see this being in the night, who promises 
relief if the ceremonies he prescribes, are well performed. The principal performer 
is a doctor, whose duties are to manipulate the patient, who is first initiated by 
secret rites into the mysteries of the ceremony. What these secret rites consist of 
I have not ascertained, but there is a continual singing and drumming during the 
day and evening for three days before spectators are admitted. From the haggard 
and feeble appearance 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. Both men and women assist, but the propor 
tion of females is greater than of males. Fig. 42 shows a back view of a female 
performer in full dress ; on her head is worn a sort of coronet made of bark, 
surmounted by four upright bunches or little pillars, made of bark wound round 
with the same material, and, sometimes threads from red blankets to give a variety 
of color. From the top of each of the four pillars, which represent the horns of 
the tsiahk, are bunches of eagles quills, which have been notched, and one side of 
the feather edge stripped off. In front is a band, which is variously decorated, ac 
cording to the taste of the wearer, with beads, brass buttons, or any trinkets they 
may have. From each side of this band project bunches of quills similar to those 
on the top of the head. The long hair of the Tsiahk is represented by a heavy and 
thick fringe of bark, which covers the back and shoulders to the elbow. Neck 
laces composed of a great many strings of beads of all sizes and colors, and strung 
in various forms, are also worn, and serve to add to the effect of the costume. The 
paint for the face is red for the forehead and for the lower part, from the root of 
the nose to the cars ; the portion between the forehead and the lower part is black 

10 Oc ober, 1889. 


with two or three red marks on each cheek. The dress of the novitiate females is 
similar, with the exception of there being no feathers or ornaments on the bark 

Fig. 42. 

Fig. 43. 

headdress, and with the addition of black or bine stripes on the red paint covering 
the forehead and lower portion of the face. The headdress of the men (Fig. 43) 
consists of a circular band of bark and colored worsted, from the back part of which 
are two bunches of bark, like horses tails. Two upright sticks are fastened 
to the band behind the ears, and on top of these sticks are two white feathers 
tipped with red ; the quill portion is inserted into a piece of elder stick with the 
pith extracted, and then put on the band sticks. These sockets give the feathers 
the charm of vibrating as the wearer moves his head; when dancing or moving in 
procession the hands are raised as high as the face, and the fingers spread out. 

The doctor or principal performer has on his head a dress of plain bark similar 
to the female novitiate. He is naked except a piece of blanket about his loins, 
and his body is covered with stripes of red paint. The out-door performance con 
sists of a procession which moves from the lodge to the beach ; the principal 
actor or conductor being at the head, followed by all the males in single file, the 
last one being the doctor. Immediately behind the doctor the patient follows, sup 
ported on each side by a female assistant. The females close up the procession. 
All parties, male and female, have their hands raised as high as their faces, and the 
motion of the procession is a sort of shuffling dance. They move in a circle 
which gradually closes around the patient, who, with the novitiate, is left seated 
on the ground in the centre ; songs with choruses by the whole of the spectators, 
drumming, shaking rattles, and firing of guns wind up the performance, and all 


retire to the lodge, where dancing and singing are kept up for several days. Finally, 
presents are distributed, a feast is held, and the friends retire. The patient and 
novitiates are obliged to wear their dress for one month. It consists of the bark 
headdress, having, instead of feathers, two thin strips of wood, feather-shaped, 
but differently painted. Those of the patient are red at each end and white in the 
centre, with narrow transverse bars of blue. Those of the novitiate have blue ends 
and the centre unpainted. The patient s face is painted red, with perpendicular 
marks of blue on the forehead and the lower part of the face.. The noviciate s 
forehead and lower portion of face is painted with alternate stripes of red and blue, 
the remainder of the face blue ; the head band is also wound with blue yarn and 
yellow bark. The head-band of the patient is wound with red. The tails of bark 
of both headdresses are dyed red. The patient carries in his hand a staff which 
can be used as a support while walking ; this has red bark tied at each end and 
around the middle. 

The Dukwally and Tsiahk are the performances more frequently exhibited among 
the Makahs than any others, although they have several different ones. The 
ancient tamanawas is termed Do-t hlub or Do-t hlum, and was formerly the favorite 
one. But after they had learned the T hulkloots or Thunder Bird, they laid 
aside the Do-t hlub, as its performance, from the great mimber of ceremonies, was 
attended with too much trouble and expense. The origin of the Do-t hlub was, as 
stated to me by the Indians, in this manner : many years ago, an Indian while fish 
ing in deep water for codfish, hauled up on his hook an immense haliotis shell. 
He had scarcely got it into his canoe when he fell into a trance which lasted a few 
minutes, and on his recovery he commenced paddling home, but before reaching 
land he had several of these trances, and on reaching the shore his friends took him 
up for dead, and carried him into his house, where he presently recovered, and 
stated, that while in the state of stupor he had a vision of Do-t hlub, one of their 
mythological beings, and that he must be dressed as Do-t hlub was and then he 
would have revelations. He described the appearance, as he saw it in his vision, 
in which Do-t hlub presented himself with hands like deer s feet. He was naked 
to his hips, around which was a petticoat of cedar bark dyed red, which reached to 
his knees. His body and arms were red ; his face painted red and black ; his hair 
tied up in bunches with cedar twigs, and cedar twigs reaching down his back. 
When his friends had dressed him according to his direction, he fell into another 
trance, in which he saw the dances which were to be performed, heard the songs 
which were to be sung, and learned all the secret ceremonies to be observed. It 
was also revealed that each performer must have a piece of the haliotis shell in his 
nose, and pieces in his ears. He taught the rites to certain of his friends, and then 
performed before the tribe, who were so well pleased that they adopted the cere 
mony as their tamanawas, and retained its observance for many years, till it was 
superseded 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 occasion 
ally gone through with, but the description above given will serve to illustrate all 
those observed by the Makahs. Different tribes have some peculiar to themselves, 
the general character of which is, however, the same. It will be seen that the 


public part of these performances are rather in the nature of amusements akin to 
our theatrical pantomimes than of religious observances, though they are religiously 

The Makahs, like all other Indians, are exceedingly superstitious, believing 
in dreams, in revelations, necromancy, and in the power of individuals over the 
elements. An instance of the latter fell under my own observation. Early in 
April, 1864, there was a continuance of stormy weather which prevented them 
from going after- whales or fishing. At length an Indian, who came from the 
Hosctt village at Flattery llocks informed me that his people had found out that 
Keyattie, an old man living with them, had caused the bad weather. A woman 
and a boy had found him at his incantations and reported him to the tribe ; where 
upon the whole village went to Keyattie s lodge, and told him that if he did not 
immediately stop and make fair weather, they would hang him. He promised to 
do so, and they gave him two days to calm the wind and sea. The Indian added 
with great gravity that now we should have fair weather. I told him that it was 
foolish talk. He said no, that the Indians in former times were capable of making 
it rain or blow at pleasure, and cited a recent case of a Kwilleyute Indian, who 
only a few summers previous had made bad weather during the halibut season. 
The Kwilleyutes hung him, and immediately the weather became fair. In the 
present instance we did have fair weather in two days after, and the Indians Were 
confirmed in the belief that old Keyattie had caused the storm that prevented their 
going out in canoes, and that the fear of death had forced him to allay it. Through 
dreams they think they can foretell events and predict the sickness or death of 
their friends. Some are supposed to be more gifted in this respect than others, and 
many a marvellous tale has been related to me by these dreamers ; but in every 
instance the events had already taken place which they pretended to have pre 
dicted. Their necromancy consists in the performance of the doctors, which will 
be alluded to more at length under the heading of " medicine." 

It will be seen that though the Makahs are heathens in the fullest sense, they 
are not idolaters or worshippers of images, but that their secret addresses are to 
the sun as the representative of the Great Spirit. They seem, on the other hand, 
perfectly indifferent to teaching. They will not believe that the white man s God 
is the same as their Great Chief, nor give any attention to the truths of Christianity. 
If the children could be removed from their parents and the influences of the tribe, 
and placed in a civilized community, they might be led to embrace our religion as 
well as customs ; but any efforts of a missionary on the spot, opposed as they would 
be by prejudice, superstition, and indifference, would be futile. The most that 
can be hoped for, at present, is to keep them at peace, and gradually teach them 
such simple matters as they can be made to take an interest in, and will tend to 
ameliorate their condition. 

MAGIC AND " MEDICINE." The Makahs have, as usual, certain persons, both male 
and female, who are supposed to be skilled in the art of healing. The male prac 
titioners alone, however, go through an ordeal or tamanawas to constitute them 
" doctors." An ancient ceremony called Ka-haip was formerly always observed to 
endow them with supernatural powers, but it is seldom used of late years, and there 


are but three persons living in the tribe at present who have undertaken it. They 
obtain notoriety by occasional good fortune in apparently performing remarkable 

Fig. 44. (No. 4120.) 

Rattle used by medicine men. 

cures, and each is celebrated for some faculty peculiar to himself in removing disease. 
Every sickness for which they cannot assign some obvious cause is supposed to be 
the work of a " skoo-koom," or demon, who enters the mouth when drinking at 
a brook, or pierces the skin while bathing in salt water. These evil spirits assume 
the form of a little white worm which the doctor extracts by means of manipula 
tions, and the patient recovers. Although I have repeatedly seen them at work 
on their patients, and pretending to take out these animals, I have never seen the 
object itself, which, as they generally informed me, is only seen by the doctor. 
In extracting these pretended evil spirits, he manipulates the part affected, fre 
quently washing the hands during the operation, and warming them at the fire. 
This, he states, is to make the hands sensitive, so that on pressing them upon the 
patient s body he can the more easily feel where the evil is located. Sometimes 
he is an hour or two in finding the skoo-koom, particularly if the patient be a 
chief, as then not only the doctor s fees will be larger, but there will probably 
be a great company of friends assembled to sing and drum, and afterwards to feast. 
When the doctor thinks that he has worked enough, he will then try to catch 
the thodkoom and squeeze it out. If he succeeds, he blows through his hand 
toward the roof of the lodge, and assures the patient that it has gone. An instance 
occurred about Christmas time, 1864, of an old man who had been sick for two 
or three years of lingering consumption. He had exerted himself very much at a 
Dukwally performance, and by some violent strain had burst an abscess on his 
lungs and was in a very critical condition. I. was sent for, and told he was dying, 
and went immediately to his lodge, where I found him under the immediate 
charge of an Indian doctor. By virtue of my position as dispenser of medicines 
for the reservation, I was permitted to remain as a sort of consulting physician. I 
was perfectly well aware of the circumstances attending the case, and that the 
patient was dying, and simply took with me an anodyne to relieve the pain of his 
last moments ; but as I could do nothing while the Indian doctor was at work, I 
remained a spectator of the scene. The patient was upon his knees, his head sup 
ported by an Indian who was in front of him. The doctor, a muscular, powerful 
man, having washed his hands and warmed them, grasped the patient by the back 
of the neck, pressing his thumbs against the spinal column, and moving them with 


all his might as though he was trying to separate the skull from the backbone. 
He exerted himself to such a degree that every muscle and vein was distended, 
and drops of perspiration ran freely from his face. At length he gave a wrench 
and a twist, the patient uttered a yell, when it was announced to me by the doctor 
that the skookoom had been caught, and that the man would recover. I told him 
the man would die in half an hour, but if he had not been squeezed so hard, and 
had taken my medicine, he would possibly have lived two or three days. The 
doctor laughed, and replied that I did not know as well as the Indians did; but it 
proved as I predicted. The man did die, and in less than two hours from the time 
I had made the remark he was buried, myself assisting in the ceremonies, as I 
desired to see how they were performed. 

They have a variety of songs and chants during the performance, each doctor 
seeming to have a tune of his own. But the method adopted by all, is first to 
remove the skookoom by manipulation, and after that administer other remedies. 
Some of the old women are skilled as physicians both in the above method and in 
the preparation of medicinal herbs. I saw the application of a most singular 
remedy in the case of a young man who had been shot through the left arm by a 
dragoon pistol, in the hand of another Indian who was drunk. The ball passed 
through the arm between the shoulder and the elbow, injuring, but not breaking 
the bone, and lodged in the muscles of the back, from whence it was extracted in 
a rude manner by an incision made with a jack-knife. I advised the friends to take 
him immediately to Port Angeles or Victoria, where he could have surgical advice, 
but they concluded to try their own remedies first. They attempted to stop the 
bleeding by applying hemlock bark chewed fine, which seemed to have the desired 
effect. They next went to where the young man s father was buried, and dug up 
the bone of the upper part of the left arm, which they washed, and then sawed or 
split in two, lengthwise, and formed splints of it. These were scraped, and the 
scrapings of the bone applied as a dressing. The bone splints were applied and 
the arm bandaged firmly. The Indians assured me that the bone from the father s 
arm would renew or replace the wounded one in the boy s arm ; that they always 
tried it in the case of a broken bone, and it always effected a cure. Thus, if a leg, 
an arm, or a rib is broken, they take a similar one from the body of the nearest 
relative who has been dead over a year, and apply it either as a dressing by 
scraping, or in the form of splints. I have, however, seen none but the instance 
above quoted where the splints were applied. In this case fragments of the bone 
continually coming away, the remedy proved worthless, and after several months 
suffering, the young man was carried to Victo ria, where the arm was attended to 
by a skilful surgeon, and he shortly recovered. There is not an instance in the 
whole tribe where an amputation has been performed, although I have known 
several cases where life would have been saved had the patient or his friends sub 
mitted to or allowed the operation. But as they know nothing of the practice 
themselves, they are very reluctant to have any such operations performed, pre 
ferring death to the loss of a limb. Incised wounds and lacerations are treated 
either with a poultice of chewed hemlock, or elder bark, or wood ashes strewed on, 
which absorbs the discharge and forms a crust or scab. Wounds of this descrip- 


tion heal very readily, which is to be wondered at, since their systems are so full 
of humors, but it is very rare that suppuration occurs ; although in several instances 
of bruises on the leg, or the skin, 1 have seen bad ulcers that were a long time 

The whole tribe are pervaded by a scrofulous or strumous diathesis which shows 
itself in all its various forms ; enlargement and suppuration of the cervical glands ; 
strumous ulcers in the armpits, and swelling and suppuration in the groin and 
thigh. The strumous bubo is of common occurrence in infants, children of all 
ages, and adults. These are invariably cut, I cannot say lanced, for the instrument 
in all cases is a knife, and the wounds allowed to take care of themselves. Sores of 
this description are considered by most of the white people of the territory to be 
of syphilitic origin, but I am of opinion that such is not the case. This tribe is 
remarkably exempt from diseases of a venereal nature ; and in a residence of three 
years among them, during two of which I have dispensed medicines, but three 
cases have come to my observation of syphilitic bubo. One was a squaw, who had 
contracted the disease in Victoria ; the other two, men of the tribe to whom on her 
return she had imparted it ; but I think I can safely assert that there is scarcely 
an individual in the whole tribe but what has had strumous buboes or ulcerations 
of the cervical glands at some period of life. Eruptive diseases, such as scald 
head, ringworm, and a species of itch, are very common among infants ; all of 
which, and their scrofulous tumors, may be attributed to filthy habits and the 
nature of their food, which consists chiefly of fish and oil. A variety of the thorn 
oyster is frequently thrown ashore after, heavy storms ; or is found in the root of 
the kelp which has grown upon it, and, being torn up by the breakers, brings the 
oyster ashore in its grasp. These are not eaten, but I have seen the fresh ones 
made use of as a sort of poultice for boils, and also raw fish is occasionally applied 
to the same purpose. Sometimes, when they wish to apply a rubefacient to tumors, 
they use Pyrola elliptic^ which is bruised into a pulpy mass, and applied by means 
of a bandage. This little plant is very common in the woods, and is capable of 
producing a blister on the skin of a white person ; but the Indians seldom retain 
it long enough to create anything more than a redness or inflammation of the part. 

One of their remedies to reduce a strumous turner is by means of actual cautery, 
prepared from the dried inner bark of the white pine, which is applied by a 
moxa or cone. The skin is first wet with saliva at the desired point ; the moxa 
then placed upon it and set on fire. The bark burns very rapidly and causes a 
deep sore, which is kept open by removing the scab as often as it forms, until 
relief is felt. Sometimes they apply several of these moxas to the person at one 
time. I have seen them give relief in many instances. This practice seems to be 
a common one among all the coast tribes in the vicinity, and it is rare to see an 
adult who has not scars produced by its means. 

Burning the flesh is also resorted to for other purposes. Boys will apply moxas 
made of dried and partially charred pitch, to the back of the thumbs from the nail 
to the wrist. When the sores heal, they leave scars or callous spots, which are 
supposed not only to keep the bow-strings from hurting the hand, but to give a 
steadiness of aim, so that they can throw their arrow s with more precision. I have 


seen school-boys sit down of an evening by the fire and amuse themselves in this 
manner, holding out their hands with the burning pitch singing into the flesh, and 
showing their bravery by the amount of pain they could bear. I usually found, 
however, that they were very willing for me to dress their hands with salve when 
ever they had attempted this performance. Blood-letting is not practised according 
to our methods, but in case of bruises when there is swelling and much pain, they 
scarify the skin by cutting longitudinal and transverse gashes just deep enough 
to make the blood flow by keeping the part moistened with water. Cauterizing 
the flesh is, however, the favorite and most generally practised remedy for all internal 
complaints, and answers with the Inxlian the double purpose of blisters and bleeding. 
There are many cases of deformity arising from strumous disease of hip-joint, 
white swelling of the knee, and rheumatic affection of feet. These cripples go 
about with the aid of a stick or pole, which they hold with both hands. I have 
made crutches for some, but they could never be persuaded to use them. There is 
one case of enlargement of the scrotum to an enormous size. The patient is a man 
about forty years of age, who has been troubled with the complaint for about twenty 
years, the sac gradually enlarging, so that now it reaches four inches below the 
knee and is of the size of a five gallon keg. He assures me that he suffers no pain 
from it, but the enormous size is quite inconvenient, and causes him to walk with a 
very peculiar gait. As his only covering is a blanket, the parts are frequently 
exposed. The complaint does not appear to be dropsical, but rather an adipose 
secretion. Doctor Davies, formerly physician and surgeon to the reservation, was 
desirous of making an examination, but the man was exceedingly opposed to it, 
and no opportunity has been had of ascertaining its real character. 

The most common complaints are diarrhoea and dysentery, coughs, colds, and 
consumption. The first two are most frequent, and have been formerly very fatal. 
I find, however, that taken in their early stages they readily yield to simple treat 
ment, and a dose of castor oil, followed by Dover s powder from five to ten grains, 
is quite sufficient in most cases to effect a cure. During my experience among the 
coast Indians for a period of more than twelve years, I have noticed, as a general 
rule, that they require less medicine than white men, and invariably when 
administering any (with the exception of castor oil), I have given but one-half the 
amount that would be given to one of the latter. There seem to be no general 
remedies among themselves, each doctor or doctress having his or her own peculiar 
herbs, roots, or bark which they prepare in secret and administer with ceremony. I 
have seen a woman pulverize charcoal and mix it with water for her child to drink, 
who had a diarrhoea. Some make a tea of hemlock bark for an astringent, others 
scrape that of the wild currant, elder, or wild cherry, and make tea of it. 

The Polypodium falcatumfor, as it is commonly called, the sweet liquorice fern, 
is a most excellent alterative, and is much used by both white persons and. Indians 
in the territory, having acquired a reputation in venereal complaints. In the form 
of a decoction it is an excellent medicine combined with iodide of potassium. 
There are two varieties found at Cape Flattery ; one growing on the trunks of 
trees or old mossy logs ; the other on the rocks. The plants are similar in general 
appearance, except that those growing on rocks have a stout, fleshy leaf. The 


taste of the roots and their medicinal virtues appear to be the same. From the very 
many evidences I have had of their beneficial effects, I am led to conclude that their 
virtues far surpass those of the P. vulgare, which was formerly of great repute, 
but which has been laid aside in modern practice. Perhaps the Poly podium growing 
upon the immediate sea-coast derives some peculiar quality from the atmosphere of 
the ocean, but it certainly seems to be as efficacious and to take the place in this 
latitude of the sarsaparilla of the equatorial regions. By the white settlers it is 
often mixed with the root of the " Oregon grape" (MaJionia), but the Makahs use 
it alone, either simply chewing it and swallowing the juice, or boiling it with water 
and drinking the decoction. A number of species of liverwort are found at Cape 
Flattery, one of which grows upon the ground, and when freshly gathered has the 
taste of spruce leaves. The Indians use this for coughs, and as a diuretic. When 
chewed it appears to be of a mucilaginous nature, somewhat like slippery elm. It 
loses its peculiar spruce flavor on being dried, and I think its virtues are greatest 
when the plant is green. A variety of bittersweet or wintcrgrcen is used for 
derangement of the stomach and intestinal canal. This is simply chewed and 
swallowed. I was shown one day by a sick chief, a great medicine which he 
had received from a Clyoquot doctor. It was kept very secret, and I was permitted 
to examine it as a mark of great confidence and friendship. After a number of 
rags had been unrolled, a little calico bag was produced, and in this bag, very 
carefully wrapped up in another rag, were several slices of a dried root, which the 
Indian informed me was very potent. I tasted it and found it to be the Indian 
turnip (Ariscemd). Dr.Bigelow (Am. Med. Bot.) says " the root loses nearly all its 
acrimony by drying, and in a short time becomes quite inert." But this which the 
Indian showed me was intensely acrid, and it had been dried for several months. 1 
have not seen the plant growing in this vicinity, but if it is not a different variety 
from the eastern species, it certainly retains its potency for a much longer period. 

The Indians have shown me at different times other plants which they said were 
good for certain complaints, but I have never seen them exhibited as medicine. 
It is to be observed, however, that there is scarcely an herb of any kind which 
grows on the Cape or its vicinity, but is considered a medicine in the hands 
of some one or other, and so what one considers good another ridicules, for as 
they have no knowledge of the diagnosis of disease, they are apt to think 
that what is good in one case is good in all. Thus, one doctor acquired quite a 
reputation by administering a pasty mass composed of the shell of the Natica, 
ground with water on a stone. This was useful in cases of acidity of the stomach 
arising from surfeits of butter and oil. Another tried the same remedy in the case 
of an abscess on the liver, but the patient died and the medicine was ridiculed. I 
think, as a general rule, they have but little confidence in their own preparations, 
as they invariably come to me after a trial of a day or two of their native remedies ; 
and the whole of their matcria mcdica is employed after the manner of the old 
women of all countries. But their ceremonials and tamanawas, and the manipula 
tions and juggling feats of the doctor they have great faith in, and will probably 
continue them for a long time to come, if indeed they ever relinquish the practice. 

Various plants have been shown me by the Indians as valuable during parturition, 

11 December. 1809. 


but I do not think they arc in general use. As a rule the Indian women require 
but little assistance during labor, and it is very rare that one dies during childbirth. 
I saw an instance of one who was taken with labor pains while on her way to the 
brook for water. This was a very unusual occurrence, as they generally keep in 
/the IIOUSG at such times. My attention was called to the circumstance by seeing 
/ her sitting on the ground and another squaw supporting her back. I went out to 
I learn the cause, and found that she had just been delivered of a child. The woman 
I sat still for a few moments longer, then got up and walked into the house without 
assistance. They are seldom confined to the house over a day, and often not over 
a couple of hours. That the process is somewhat shorter, and apparently attended 
with less suffering than among white women, is probably owing to a much lower 
degree of nervous sensibility, rather than to any material physical difference. The 
children arc, as a usual thing, well formed. I have heard of cases of malformation, 
but during three years past have not seen a single one. Twins are of rare occur 
rence, and during the same period I knew of but one instance, which happened on 
Tattoosh Island during the summer of 1864. The Indians did not seem, to know 
what to do about it. They considered it as a sort of evil which would affect in 
some way the summer fisheries. So the woman and her husband were sent back 
to Necah Bay, and prohibited from eating fish of any description for two or three 
months ; and had it not been for the food procured at the Agency she" must have 
starved. The twins died shortly after their birth, and I strongly suspect that they 
were killed by the Indians to get rid of the demons which were supposed to have 
come with them. 1 . 

In cases of sickness where the doctors consider that the patient cannot recover, 
it was formerly the custom to turn the sufferer out of doors to die, particularly if 
it was something they did not understand ; the belief being, that if suffered to die 
in a house all the other occupants would die of the same disease. An instance 
came under my observation of a woman who was paralyzed so as to be utterly 
helpless. They dragged her out upon the beach on a cold wintry day, and left her 
on the snow to perish. The sympathies of the white residents were aroused, and 
several Indians were appealed to to take the woman into their lodges, and payment 
offered them for the performance of this simple act of humanity ; but all refused 
through fear. They were, however, finally induced by promise of reward, and 
with the assistance of myself and another white person, to construct a rude hovel, 
in which she was placed, and food and fuel supplied her ; but the Indians would 
do nothing more, and she was attended by the white residents and made as com 
fortable as the circumstances would admit, until death relieved her. Since then, 
and for the past two years, no instances of like inhumanity have occurred ; the 
Indians fearing lest the agent would punish them for a repetition of the offence. 
But I have been frequently assured that, except for this, they would have treated 
several other patients in a similar manner. 

1 The same superstition exists among other tribes?. Some years ago a woman belonging to a party 
who were being conveyed on a California river steamer to their reservation, gave birth to twins, 
which were immediately thrown overboard. G. G. 


FUNERAL CEREMONIES. When a person dies the body is immediately rolled up 
in blankets and firmly bound with ropes and cords, then doubled up into the 
smallest possible compass and placed in a box which is also firmly secured with 
ropes. AVhcn all is ready, the boards of a portion of the roof are removed, and the 
box with the body taken out at the top of the house and lowered to the ground, 
from a superstition that if a dead body is carried through the doorway, any person 
passing through it afterwards would sicken and die. The box is then removed to 
a short distance from the house, and sometimes placed in a tree ; but of late years 
the prevailing custom is to bury it in the earth. A hole is first dug with sticks and 
shells deep enough to admit the box, leaving the top level with the surface. 
Boards are then set up perpendicularly all around so as to completely inclose it, 
their ends rising above the ground from four to five feet. A portion of the property 
of the deceased is placed on top of the box ; this, in the case of a man, consists 
of his fishing or whaling gear, or a gun with the lock removed, his clothing, and 
bedding. If a female, beads and bracelets of brass, iron, calico, baskets, and her 
apparel. A little earth is thrown on top, and then the whole space filled up with 
stones. Blankets, calico, shawls, handkerchiefs, looking glasses, crockery and tin 
ware, are then placed around and on the grave for show, no particular order being 
observed, but each being arranged according to the fancy of the relatives ef the 
deceased. The implements used in digging the grave are also left and placed 
among the other articles. A description of a few of these graves may not be out 
of place. One was that of a woman who was buried at Baa da, the eastern ex 
tremity of Necah Bay. The husband was a young chief, who decorated it as 
became his ideas of his dignity. In front of the grave was a board on which was 
painted the representation of a rainbow, which they believe has great claws at each 
end with which it grasps any one so unfortunate as to come within its reach. On 
top of the board, which formed its edge, was a sort of shelf containing the crockery 
ware of the deceased ; and on the left corner a carved head of an owl, wrapped up 
with a white cloth. A short stick wound with calico at the right corner bore a 
handkerchief at its top, and from two tall poles similarly wound around with calico 
a shawl, a dress pattern, and some red flannel were displayed like flags. At the 
expiration of a year the cloth disappeared, having been rotted by the rains and torn 
into shreds by the wind. 

Another was the grave of a chief named Hure-tall, known by the whites as 
" Swell," and who was killed by an Elwha Indian in 1861 while engaged in bringing 
supplies from Port Townsend for the trading post at Nccah Bay. As he was an 
Indian well known and very much respected by the whites, his body was received 
by some settlers at Port Angeles, and placed in a box, and was brought from thence 
to Neeah Bay by a brother of the deceased, assisted by myself and another white 
man. The box was deposited in the ground, after the custom of the Indians, 
and over his remains a monument was raised by the relatives. It is built of 
cedar boards, and surmounted by a pole on the top of which is a tin oil can. 
Around its base ^are the painted tamanawas boards which he had in his lodge. A 
third grave is that of an Indian boy, at Baiida. A couple of posts were set up at 
the ends, and boards fastened to them which were covered with blankets, lu the 


centre of the upper edge of the boards an eagle s tail was fastened, spread out like 
a fan ; two guns without locks were hung up at the ends, and a stick with a piece 
of calico served as a streamer. All these graves, with the exception of Swell s, are 
now denuded of their covering of cloth, nothing being replaced when once destroyed 
by the elements. 

The tying a corpse in its blanket is of recent date. Formerly it was not consid 
ered necessary to be so particular, but a case of suspended animation, where the 
patient recovered, having occurred some ten years ago, they adopted it to prevent 
any future instances of the same kind. The circumstance, as related to me by 
some Indians, is as follows : The Indian, whose name was Harshlah, resided at 
Baada village, and died, or was supposed to have died, after a very brief illness. 
He was buried in the usual manner, but in two days after he managed to free him 
self and to make his appearance among his friends, greatly to their consternation. 
After having assured them that he was no spirit, but really alive, they were in 
duced to listen to his statement. He said that he had been down to the centre 
of the earth, which the Indians suppose to be the abode of the departed, and there 
he saw his relatives and friends, who were seated in a large and comfortable lodge 
enjoying themselves. They told him that he smelled bad like the live people, and 
that he must not remain among them. So they sent him^back. The people he 
saw there had no bones ; these they had left behind them on the earth ; all they 
had taken with them was their flesh and skin, which, as it gradually disappeared by 
decomposition after death, was removed every nignt to their new abode, and when 
all was carried there, it assumed the shape each one wore on earth. It is one of 
the avocations of the dead to visit the bodies of their friends who have died, and 
gradually, night by night, remove the flesh from the bones, and carry it to the great 
resting-place, the lodge in the centre of the earth. He further stated that on his 
return to where he had been buried he struggled and freed himself from his 
grave-cloth and the box, and then discovered that he had been dead. 1 

This man Harshlah afterwards died of small-pox, and my informant remarked 
that the second time he was tied up so securely that he never came to life again. 
Since then they have been very particular to secure all bodies sjo firmly that 
a revival is hopeless. This circumstance, so fresh in the minds of all the 
adults of the tribe, and the revelations respecting the other world, which correspond 
so exactly with their ancient ideas, make it impossible to teach them our views of 
a future state. They do not doubt the white man s statement, but they say that his 
heaven, which is represented to be in the sky, is not intended for the Indian, whose 
abode is in the earth. I have known several instances where, from the attending 
circumstances, there is little doubt that persons have been buried while in a swoon, 
or in a simply comatose state, and I have repeatedly urged upon them the folly of 
burying such persons before means could be tried to resuscitate them ; but I never 
have been able to get them to wait a single moment after they think the breath 

1 Cases of apparent death, sometimes, perhaps, feigned for the purpose of acquiring influence, or 
notoriety, are not unfrequent among these coast tribes, and in all those I have known, a similar story 
lias been told of a visit to the dead country. G. G. 


has left the body. On the 10th of October, 1864, Sierchy, a middle-aged man of 
general good health, was reported to me as having just died. It appeared that the 
evening previous he had eaten a raw carrot, whicli the farmer on the reservation had 
given him, and towards morning he complained of a pain in his breast, but as he 
made no request for assistance, his squaw took no notice of him, and at sunrise 
went about preparing the usual meal. AVhile thus engaged, she noticed Sierchy 
to exhibit a slight convulsive motion, and as she supposed instantly die. She at 
once began to howl, and in this was joined by the rest of the squaws. I was sent 
for and went over to the lodge, which was only four or five rods from my quarters ; 
but when I arrived, which could not have been over ten minutes from the time the 
man was supposed to have died, the others had wrapped him up in his blanket, and 
wound a stout cord tight around him from head to foot, drawing it so firmly about 
the neck that it would have suffocated a well person in five minutes. I tried to 
induce them to undo the face and let me attempt to restore him, for I thought he had 
only swooned away, or at the worst had but a fit from eating the carrot, which they 
had told me about, but I could not persuade them. " It was very bad to look on 
the face of the dead, and they must be covered from sight as soon as they cease to 
breathe." So they carried him out and buried him. I shall always, however, 
think that if proper means had been tried, he would have speedily revived. 
Another case was that of a squaw who had suddenly lost her husband a few days 
before. He had been sick for a long time and had apparently recovered ; but 
taking a severe cold, he died from its effects in about twenty-four hours from the 
time of the attack. The woman was remarkably stout, and in good health. I saw 
her sitting by the bank of the brook, lamenting the death of her husband, and 
passed by to the upper village, about a quarter of a mile distance, where having 
attended some sick persons, I was about returning to the school building, when I 
heard the wailing cry of women announcing death. I quickened my steps and soon 
learned that it was the same woman I had passed but a short time previously, 
weeping for her husband, who was now also announced as dead. By the time I 
could get into the lodge, she too was tied up and in a box, ready to be buried, nor 
would the friends listen to a word I said, or permit me to use any measures for her 
recovery. Dead she was, they were sure, or if not, they took good means to insure 
that she should be so shortly. 

As soon as an Indian dies the property, if there be any, is divided at once among 
the relations and friends. The time of mourning is one year, and at the expiration 
of the period, or on the return of the same season, or the same moon, the nearest 
surviving relative gives a feast and distributes presents, both to appease the spirit 
of the departed and to give notice that mourning is over. During the interval it 
is considered "-disrespectful to mention the name of the deceased in the hearing of 
relatives or friends, and whenever it is necessary to speak the name to a white 
person, it is invariably done in an undertone or whisper. 

Although I have stated that it is the general custom to place the dead in a box, 
yet it is not the invariable practice, as, in case of persons of inferior rank who are 
either old or poor, it not unfrequently occurs that they are simply wrapped in a 
blanket and a mat and buried in the ground. The bodies of slaves are dragged a 


short distance from the lodge and covered over with a mat. In the case of the old 
man whom I mentioned in connection with the performance of the doctor, and 
whose body I assisted to bury, he was simply rolled in his blanket, lashed up firmly 
in a mat, and buried in a shallow grave. Over the remains were piled broken boxes, 
mats, old blankets, and the clothing he had worn. Care is always taken to render 
worthless everything left about a grave, so that the cupidity of the evil minded may 
not tempt them to rob the dead. Blankets are cut into strips, crockery ware is 
cracked or broken, and tin pans and kettles have holes punched through them. 

No monuments of a lasting character mark the last resting place of even the 
greatest chief. Whatever of display there may be made at the time of burial is 
of an ephemeral nature calculated to last but for a year, and after that but little 
care or respect is shown the remains. As time elapses the graves go to decay, and 
the bones of the dead lie scattered around. During the clearing of land at Neeah 
Bay for the uses of the Agency a large number of bones and skulls were found, 
which were all gathered and burned, the sight of such relics of humanity being 
offensive to the feelings of the whites. 

There are no antiquities connected with this tribe ; such as earthworks, mounds, 
or other evidences of the usages of former generations. All that the antiquarian 
can find to repay him for his researches are arrow-heads of stone, and ancient 
daggers and hatchets of the same material, which are occasionally thrown up by the 
plough or occasionally found on the surface. The mounds of shells and other 
debris of ancient feasts arc but the refuse of the lodges, and whatever may be found 
in them has not been so deposited from any design, but simply lost or thrown 
away. The only fortifications they have used as a defence against enemies were 
the rude stockades or pickets of poles, which I have before alluded to, and which 
have gradually decayed or have been used as firewood. 

SUPERSTITIONS. Besides the legends I have already related, there are others 
which may serve to convey an idea of the mental character of the tribe, and throw 
some light upon statements made by early explorers on the northwest coast. There 
is a remarkable rock standing detached from the cliff at the northwest extremity 
of the Cape, a little south of the passage between the main land and Tatoosh 
Island. This rock, the Indian name of which is Tsa-tsa-dak, rises like a pillar 
from the ocean over a hundred feet almost perpendicularly, leaning, however, a little 
to the northwest. Its base is irregular in form, and about sixty feet in diameter 
at its widest portion near the surface of the water. It decreases in size till at the 
top it is but a few yards across, and on its summit are low stunted bushes and 
grass. It is entirely inaccessible except on its southeastern side, where a person 
possessed of strength and nerve could, with great difficulty, ascend, but to get down 
by the same way would be impossible. The Indians have a tradition respecting 
this Pillar Rock, that many years ago an Indian climbed to its summit in search 
of young cormorants and gulls, which make it a resort during the breeding season; 
but after he had reached the top he could not again descend. All the attempts he 
made were fruitless, and at length his friends went to his relief, every expedient 
they could think of being resorted to without success. They tied strings to their 
arrows and tried to shoot them over, but they could not make them ascend suffi- 


ciently high. They caught gulls and fastened threads to their feet, and tried to make 
them fly over and draw the string across the rock, but all was of no avail. Six 
days were wasted in the vain attempt to save him, and on the seventh he lay down 
and died. His spirit, say the Indians, still lives upon the rock, and gives them 
warning when a storm is coming on, which will make it unsafe for them to go out 
to sea in pursuit of their usual avocations of killing whales or seals, or catching 
fish. Duncan, one of the early explorers, mentions this rock and gives a drawing 
of it, but he places it between the island and the main land. Vancouver, in allud 
ing to Duncan s statement, says he saw no such rock. It docs not exist where 
Duncan states he saw it, but it does exist about one mile a little cast of south of 
Tatoosh Island. It is easily seen when sailing up the coast close in land ; but 
when opposite to it at a short distance off it is so overtopped by the cliffs of 
the Cape as not to be particularly noticeable. The passage between the island 
and the main land is half a mile wide, and is not, as is stated by various authors, 
obstructed by a reef connecting the island and the cape, but has a depth of four 
and five fathoms of water through its entire distance ; and although there are 
several rocks which are bare at low water, yet vessels can pass through at any stage 
of the tide, providing the wind is fair, for the ebb and flood tides rush through 
with great velocity, making tide rips which have been mistaken for shoals. I have 
passed through the passage in a schooner twice, and I know of several other vessels 
that have gone through without the slightest difficulty. 

There is another rock not far from the Pillar Hock, near the top cf which is a 
sort of cavity, across which rests a large spar which has been borne on the crest 
of some stupendous wave and tossed into its present resting place. It had been 
there long before the memory of the present generation of Indians, and is believed 
by ^hcm to have been placed there by supernatural agency, and is consequently 
regarded with superstitious awe. They think that any one who should attempt 
to climb up and dislodge it would instantly fall off the rock and be drowned. 
All down the coast from Cape Flattery to Point Grcnvillc, pillar rocks are seen 
of various heights and sizes, and most fantastic shapes, and for each and all of 
them the Indians have a name and a traditionary legend. About midway between 
the cape and Flattery Hocks is one of these pillars, looking in the distance like a 
sloop with all sail set. The tide sets strongly round it both at flood and ebb. The 
Indians believe a spirit resides upon it, whose name is Se-ka-jcc-ta, and to propi 
tiate it, and give them a good wind and smooth sea, they throw overboard a small 
present of dried fish or any other food they may have whenever they pass by. 

The aurora borealis they think is the light caused by the fires of a mannikin 
tribe of Indians who live near the north pole, and boil out blubber on the ice. On 
one occasion while in a canoe on the Strait of Fuca at night, there was a magnifi 
cent display of the aurora, and I asked the chief who had charge of the canoe, if 
he knew what it was. He said, far beyond north, many moons journey, live a race 
of little Indians not taller than half the length of this paddle. They live on the 
ice and eat seals and whales. They are so strong that they dive into the water and 
catch whales with their hands, and the light we saw was from the fires of those 
little people boiling blubber. They were skookooms, and he did not dare speak 


their names. 1 Drowned persons they supposed to turn into owls, and several years 
since a party of Indians having been lost by the accidental demolishing of their 
canoe by the tail of a whale they were killing, I was gravely assured that the 
night after the accident eight owls were seen perched on the houses of the drowned 
men, and each had suspended from his bill the shell worn in the nose of the man 
while alive. 

A most ludicrous instance of their superstition occurred while I was making a 
survey of the reservation during the summer of 1862. A chief, Kobetsi, who lived 
at Tsuess village, owned a large cranberry meadow, of the possession of which he 
was very jealous. Among the Indians who accompanied me on the survey was a 
young man who had quite recently had a difficulty with Kobetsi, in which he felt 
that the chief was the aggressor. The Indians, who are very fertile in inventing 
tales, informed Kobetsi that the fellow had sold the cranberry meadow to me, and 
that I had a great medicine which I could set in the field which would gather all 
the cranberries. This medicine was a field compass. They had seen the mariner s 
compass, but a field compass on a Jacob staff was something they could not compre 
hend. Old Kobetsi believed the tale, and sent a party, armed and painted, from the 
island where he was then residing, to attack me and the surveying party at Tsuess. 
We did not happen to be there on their arrival, so they returned ; but the following 
day I went down and finished the survey, and after returning home the old chief, 
who had been informed of the fact, came himself from Tatoosh Island with 
his warriors to demand redress for the supposed loss of h is cranberries. He was 
soon convinced of the real facts, and left, quite mortified that he had worked him 
self up into such a state of excitement about nothing ; but he still believed that 
the compass possessed great and mysterious properties, and requested me not to 
place it on his land again. Another instance of superstition was during the time 
of my taking a census of the tribe in 1861. The Indians at Hosett village were 
much opposed to giving me their names, from the belief that every man, woman, 
or child whose names were entered in my book, would have the small-pox and die. 

The cliffs at the extreme point of Cape Flattery are pierced by deep caverns and 
arches that admit the passage of canoes, not only saving the distance of going around 
or outside the rocks during rough weather, but affording snug coves and shelter 
during high wind, and secure passages for the Indian to skulk along unseen. 
Some of the caverns extend a great distance under the cliff, and afford hiding places 
for seals, which, however, are not allowed to remain always in peace ; for the Indian, 
watching an opportunity when it is calm, boldly ventures in as far as his canoe can 
be managed ; then with a torch in one hand, and a knife in the other, he dashes 
into the water and wades or swims to where the seals arc lying on the sandy bottom 
at the remote end of the cave. The light partially blinding and stupefying the 

1 Traditions of the Eskimos as a race of dwarfs, possessing supernatural powers, who dwell in the 
"always night country," are current among the Indians of Puget Sound also. One of the incen 
tives to desperate resistance by them during the war of 1855-56, was the circulation by their chiefs 
of a story that it was the intention of the whites to take them all there in a steamer. The idea of 
eternal cold and darkness carried with it indescribable horrors to their imaginations. G. G. 


animals, and the Indian, taking advantage of this, is enabled to kill as many as he 
can reach. But this is an exploit attended with great danger, for occasionally 
the torch will go out, and leave the cavern in the profoundest darkness. At such 
times the cries of the seals, mingled with the roar of the billows as it echoes 
through the caves, inspire the Indian with a mortal terror ; and should he escape 
with his life, he will have most fearful tales to relate of the dark doings and still 
darker and mysterious sayings of the beings -who are believed to inhabit these 
caverns and dens of the earth, and who being angry because their secret retreats 
were invaded, blew out the torch, and filled the air with the horrid sounds he 
heard. It is, however, but seldom that the usually turbulent waters in the vicinity 
of the cape are quiet enough to permit of such expeditions. 

The craggy sides of the perpendicular cliffs afford resting places for numerous 
sea fowl, particularly the violet-green cormorant, which here builds its nest wherc- 
ever it can find a hole left by some pebble or boulder fallen from the cliff, or 
where it can scratch or burrow into any loose soil that may form the summit. Har 
lequin ducks, mokes, guillemots, petrels and gulls abound, and during the breed 
ing season the air is filled with their discordant cries. These birds are all 
considered as departed Indians, and the cries they utter in an approaching storm, 
are supposed to be warnings of dead friends not to venture around the cape till it 
shall have abated. 

Lichens and moss collect on the sides of the cliffs above the direct action of the 
waves, and where the tides reach, the rocks are covered with barnacles and 
mussels, or else entirely hidden by sea-weeds which grow in rich profusion. In 
some places there arc beds of clay slate in the conglomerate which have been 
bored full of holes by the borer clam (Pcm//>7<o/cw), and present a singular 
appearance; elsewhere they are the resting places of a great variety of star 
fish, sea slugs, limpets, etc. Some of these to the Indian mind are great medi 
cines, others of them are noxious, and some are used for food. The jutting pro 
montories, the rocky islets, and detached boulders, the caverns and archways 
about the Cape have all some incident or legend, and in one large cave, opposite 
Tatoosh Island where the breakers make an unusual sound, which becomes fearful 
on the approaching of a storm, they think a demon lives, who, coming forth during 
the tempest, seizes upon any canoes that may be so unfortunate as to pass at the; 
time, and takes them and their crews into the cave, from whence they issue fortli 
as birds or animals, but never again in human shape. The grandeur of the scenery 
about Cape Flattery, and the strange contortions and fantastic shapes into which 
its cliffs have been thrown by some former convulsion of nature, or worn and 
abraded by the ceaseless surge of the waves; the wild and varied sounds which fill 
the air, from the dash of water into the caverns and fissures of the rocks, 
mingled with the living cries of innumerable fowl, the great waves of the ocean 
coming in with majestic roll and seemingly irresistible force, yet broken into foam, 
or thrown into the air in jots of spray, all combined, present an accumulation 
of sights and sounds sufficient to fill a less superstitious beholder than the Indian 
with mysterious awe. 

The astronomical and meteorological ideas of the Makahs are wrapped in vague 

12 December, 1869. 


and mythological talcs. Of the revolutions of the heavenly bodies they know 
nothing more than that the sun in summer is higher in the heavens than during 
the winter, and that its receding or approach causes the difference of cold and 
heat of the seasons. The stars are believed to be the spirits of Indians and repre 
sentatives of every animal that has existed on earth, whether beast, bird, or fish. 
Their notions, however, are very confused, for as they think that all who die 
go immediately to the centre of the earth, they find it difficult to explain 
how they get from there to become luminaries in the sky. 1 Most, if not all 
the constellations have names, such as the whale, halibut, skate, shark, etc., but I 
have never had any of them pointed out to me ; they seemed to have a superstitious 
repugnance to doing so, and although they will at times talk about the stars, 
they generally prefer cloudy weather for such conversations. The moon they 
believe is composed of a jelly-like substance, such as fishes eat. They think" 
that eclipses are occasioned by a fish like the "cultus" cod, or toosh-kow, which 
attempts to eat the sun or moon, and which they strive to drive away by shouting, 
firing guns, and pounding with sticks upon the tops of their houses. On the 5th 
of December, 1862, I witnessed the total eclipse of the moon, and had #n oppor 
tunity of observing their operations. There was a large party gathered that eve 
ning at the house of a chief who was giving a feast. I had informed some of the 
Indians during the day that the^e would be an eclipse that evening, but they paid 
no regard to what I said, and kept on with their feasting and dancing till nearly 
ten o clock, at which time the eclipse had commenced. Some of them coming out 
of the lodge at the time, observed it and set up a howl, which soon called out all 
the rest, who commenced a fearful din. They told me that the toosh-kow were 
eating the moon, and if we did not drive them away they Avould eat it all up, and 
we should have no more. As the moon became more and more obscure, they 
increased their clamor, and finally, when totally obscured, they were in great excite 
ment and fear. Thinking to give them some relief, I got out a small swivel, and 
Avith the assistance of one of the employes of the reservation, fired a couple of 
rounds. The noise, which was so much louder than any they could make, seemed 
to appease them, and as we shortly saw the silvery edge of the moon make its 
appearance after its obscuration, they were convinced that the swivel had driven off 
the toosh-kow before they had swallowed the last mouthful. I tried to explain the 
cause of the eclipse, but could gain no converts to the new belief, except one or 
two who had heard me explain and predict the eclipse during the previous day, 
and who thought as I could foretell so correctly what was going to take place, I 
could also account for the cause. 

Their idea of the aurora borealis I have already explained. Comets and meteors 
are supposed to be spirits of departed chiefs. Rainbows are supposed to be of a 
malignant nature, having some connection with the Thlookloots, or Thunder Bird, 

1 I believe that this may be explained : the stars are the spirits of the pre-human and not of the 
existing race. Almost all nations have given the names of animals to certain constellations ; thus 
the Eskimo call the Great Bear the Cariboo, the Puget Sound Indians call it the Elk, etc. G. G. 


and to be armed at each end with powerful claws with which to grasp any unhappy 
person who may come within their reach. 

Of time they keep but little record. They have names for the different months 
or moons, twelve of which constitute with them two periods, the warm and cold. 
They can remember and speak of a few days or a few months, but of years, 
according to our computation, they know nothing. Their " year" consists of six 
months or moons, and is termed tsark-wark it-chie. The first of these periods 
commences in December, when the days begin to lengthen, and continues until 
June. Then, as the sun recedes and the days shorten, another commences and lasts 
till the shortest days. It is owing to the fact of these periods being only six months 
in duration, that it is so difficult for them to tell their ages according to our esti 
mate, for as their knowledge of counting is very limited, they cannot be made to 
understand our reckoning. I have never known them to remember the proper 
age of a child of over two years. Sometimes they give the age of an individual 
by connecting his birth with some remarkable event, as, for instance, the year of 
the smallpox, or when a white man came to reside among them, or that when a 
vessel was wrecked. 

The seasons are recognized by them as they are by ourselves, namely, spring, 
by the name of klairk-shiltl ; summer, by that of kla-pairtch ; autumn, by kwi-atch ; 
and winter, by wake-puett. 

The names of the months are as follows: 

December is called sc-hwow-as-put hl, or the moon in which the sc-whow, or chet- 
a-pook, the California gray whale, makes its appearance. 

January is a-a-kwis-put hl, or the moon in which the whale has its young. 

February, kluk-lo-chis-to-put hl, or the moon when the weather begins to grow 
better and the days are longer, and when the women begin to venture out in canoes 
after firewood without the men. 

March is named o-o-lukh-put hl, or the moon when the finback whales arrive. 

April, ko-kosc-kar-dis-put hl. The moon of sprouts and buds. 

May, kar-kwush-put hl. Moon of the strawberry and "salmon berry." 

June, hay-sairk-toke-put hl. The moon of the red huckleberry. 

July is kar-ke-sup-hc-put hl, or the moon of the wild currants, gooseberry, and 
sallal, Gaultheria. 

August is wee-kookh, or season of rest ; no fish taken or berries picked, except 
occasionally by the children or idle persons ; but it is considered by the tribe as a 
season of repose. 

September is kars-put hl, when all kinds of work commence, particularly cutting 
wood, splitting out boards, and making canoes. 

October, or kwar-tc-put hl, is the moon for catching the tsa-tar-wha, a variety of 
rockfish, which is done by means of a trolling line With a bladder buoy at each 
end, and a number of hooks attached. 

November is called cha-kairsh-put hl, or the season of winds and screaming birds. 

The terminal put lil seems to be equivalent to our word " season,"for although 
the words to which it is added signify but one moon, yet when speaking of a 
month s duration the word dah-kah is used, as tsark-wark dah-kah, one month. 


Daylight or daytime is expressed by the word Kle-se-hark, which also means 
sun ; but in enumerating days the word che-al th is used, denoting a day and night, 
or twenty-four hours ; thus, tsark-wark che-al th, one day, &c. The divisions of the 
day are sunrise, yo-wie ; noon, ta-kas -sie ; sunset, art hl-ha-chitl ; evening, ar-tuktl ; 
midnight, up ht-ut-haie. 

Wind is called wake-sie; the north wind, batl-et-tis; the south, kwart-see-die ; 
the east, too-tooch-ah-kook ; the southeast, too-chee ; the west, wa-shel-lie, and the 
northwest yu-yoke-sis. These are each the breath of a fabulous being who resides 
in the quarter whence the wind comes, and whose name it bears. 

Kwartseedie, the south wind, brings rain, 1 and the cause of it is this : Once upon 
a time the Mouse, the Flounder, the Cuttlefish, the Skate, with several other fishes 
and some land animals, resolved to visit Kwartseedie and see how he lived. After 
a journey of many days they found him asleep in his house, and thought they would 
frighten him ; so the Cuttlefish got under the bed, the Flounder and Skate lay 
flat on the floor, and the other visitors disposed themselves as they thought best. 
The Mouse then jumped on the bed and bit Kwartseedie s nose, which suddenly 
awakened him ; and as he stepped out of bed he slipped down by treading on the 
Flounder and Skate, while the Cuttlefish, twining round his legs, held him fast. 
This so enraged him that he began to blow with such force that the perspiration 
rolled down from his forehead in drops and formed rain. He finally blew all his 
tormentors home again ; but he never has forgotten the insult, and comes at 
intervals to annoy his enemies, for the land animals at such times are very uncom 
fortable, and the fish are driven from their feeding grounds on the shoals by the 
great breakers, which also oftentimes throw vast numbers of them on shore to perish. 

The legends respecting all the other winds are very similar, and their blowing 
is a sign of the displeasure of their imaginary beings. 

The Indians are excellent judges of the weather, and can predict a storm or 
calm with almost the accuracy of a barometer. On a clear calm night, if the stars 
twinkle brightly they expect strong wind, but if there is but a slight scintillation 
they are certain of a light wind or a calm, and consequently will start at midnight 
for the fishing grounds, fifteen or twenty miles due westward from Cape Flattery, 
where they remain till the afternoon of the following day. Their skill is not sur 
prising when it is understood that their time is in great measure passed upon the 
water, on a most rugged coast ; that their only means of travel is by canoes, and 
that from childhood up it is as natural for them to watch the weather as it is for 
a sailor on the ocean to note the skv. 

It is the prevalent winter wind of the northwest coast G. G. 


Arrow-head, of wood 



of bone 


of iron 


Above ; or over head, 



(when spoken of things 



in a house.) ha-dds-suk. 

Above; up high 

(expression used out of 


doors.) ha-tdrls-tl. 

Aboard hay-tAks. 

Back, the 


go on board hay-tuks-itl. 



it is on board hay-luks-uk. 

Bag or sack 


Across ; as to cross a 

Barberry .(berberis orego- 

stream kwit-swar-tis. 



Afraid win natch. 

Barbs of harpoon 


After wa-hark. 



Agreeable or pleasant, (chdb-bas or 



to taste or smell (.chdm-mas. 



Again klao. 


Mo-th le-kwok-e-batl. 

give me again klao-kdh. 

Battledore, or boy s bat 


Another or other kld-oukh. 



Another; personal do-wd-do. 

little basket 


Alive lee-chee. 



All dobe. 



Always kay-uitl. 

large cut beads 


Angry koh-sap h. 


o-uk -atl. 

Ankle kul-ld-kul-lie. 



Arrive at, to wartrluk. 

ripe berries 


When did you arrive at Victoria? 

to gather berries 


ardis chealth kwiksa wartluk Bictolia. 

Birds (generic) 


When did you arrive home? 

young birds 


ardis chealth kwiksa ut-sdie. 

sea ducks 


Arms wak-sas. 

cormorant (gracculus vio- 

right arm chah-bdt-sas. 



left arm kart-sar. 



Arrow tsa-hut-chitl, or 




butter duck 


[ In the Makah, as in all the languages of this part of the Western Coast, the It-tiers r,f, and v are wanting ; as 
also lit, whether hard or soft. Mr. Swan has employed the r following tin- vowel a to indicate the Italian sound, 
as in father, and after ai, &c., to represent the neuter vowel u, as in the KuglUh litil, and the Kreneh je. The letter 
r in pronouncing English words is changed to 6 or IN. These last are convertible letters, as are also c/ and n. Tk, 
when it (HTUrfl in the text or the vocabulary, is to be understood as an aspirated /, as in the French the O. G.] 





Body, parts of 

mallard duck 




surf duck 




harlequin duck 

tsat -tsowl-chak. 



scaup duck 




eagle, bald 


breast or chest 


eagle, golden 


woman s bosom 














grebe (Podiceps occi- 




ah-low -ah-hdiu. 










chah-pah or kle-buks-tie. 




klar-klar-wd rk-a-bus. 







fat or tallow 


pigeon, band-tailed 



alsh-pah b. 




kal- lah-tah -chib. 

woodpecker, red-headed 




woodpecker, golden- 










kid-hark . 







pudenda (female) 



hey -laid. 



blue blanket 


swelled or enlarged 

red blanket 




white blanket 


Boil, to 


green blanket 






Bore a hole, to 



kwish -kwish-d-kartl. 











Body, parts of 







hair, on head 




hair, on body 


Break or destroy 




Breasts of woman 

a- dab. 

face, handsome woman 

kloollh-sooh ha-tuk-witl. 

Bring, to 


face, handsome man 

kloo-klo ha-tuk-witl. 

Broad or wide 















Bucket or box for 



carrying water 

hoot-uts. * 



Buy, to 







hah-puks -ub. 

By and by 




Bread, soft 




ship bread or hard 
















Canoe, Chienook pat 

large size for whaling, 
to carry eight men 

medium size, to carry 
six men 

small size, to carry two 
to four persons 

very small, to carry one 

(The whaling canoes are di 
vided by thwarts or stretchers 
into five compartments, which 
are named as follows, as are 
also the occupants : ) 

the bow 

the next behind 

centre of canoe 

the next behind 

Candle, lamp, or 

Carry, to 
Carpenter, worker in 


Calico for woman s dress 
Catch, to 


Chest or breast 
Chest or box 

Chisel for making canoes 




Chop, to 
Clams (generic) 


large clams (Lutraria) 

blue striated 
Codfish, true 

Codfish (a variety called 

in the jargon cultus 



Codfish, black 



Cold, / am 


cold weather 












blue, dark 


blue, light 







Common person 

mis-che-mas or bis-chc 

Come, to 


I come 


you come 

shoo-oo jh. 


Contempt, expression 

ch ah-lh I uk-do-as. 

to a male 



to a female 



Cook, on stones 











wa -wa-se-koss. 




h ah-dah-kwits. 

Crab (generic) 





boos-a-boos or moos-a- 



moos (borrowed). 






ko-kokc-we-dook or ta- 

Cry, to 








kla-he-dethl or ar-hwe- 









Dance, to 




wis-lii-h iik. 


Daughter (child) 






(This also means daylight. 


In enumerating days, the 


word chealth is used.) 





Deadland (country of 

ah d-h ah-cha-kope. 

the dead) 




har-i hce. 






Demons (the primal race) che-che-wuptl. 

Feathers shoo-hoobe. 

devils che-war. 

quills ki-thld-id. 

Dig, to tsar-kwar-kethl. 

down po-koke. 

Dirt sar-kwak-a-bus. 

Fence klar-kub. 

Do, to bar-boo-ak. 

Fight, to be-tuk-we-dook. 

Dog keh-deill. 

Find, to soo-kwartl. 

Dogfish ydh-chah. 

Finish, I have finished 

Door boo-shoo-i-sub. 

work or eating he-drtl. 

Down, bird s po-hoke. 

File tee-chair-uk. 

Down stream ik-tar-wdrk-liss 

Fingers tsar-tsar-kwle-de-koob. 

Dream, to o-odr-portl. 

Finger-ring kar-kar-buk-e-doo-kvp. 

Drink, 1 hoo-tuks-ill. 

Fir-tree sah-bah-tah-ha-ko-bupt. 

Drive, to a-aiks or aah-eks. 

Fire ah-dahk. 

Drunk a-whatl-youk. 

make fire ah-ddkk-sa. 

Dry klo-ahowe. 

get up and make a fire koo-dook-shitl-ah-dahk- 

Duck, mallard dah-hah-tich. 


Dull wee-we-thuk-tl. 

Firewood ar-tik-sdh. 

Dung shab. 

First or before o-oltht. 

to dung shab-bah. 

Fish, to o-oash-taytl. 



(There is no generic name 

for fish; but when going for 

Ear pa-paer. 

fish, the species are desig 

Earth kwe-che-ar. 

nated; for instance, for hali 

dirt sar-kwak-a-bus. 

but, o-oash-taytl-sltoo-yoult ; 

Eagle, bald ar-kwdr-tid. 

for codfish, o-oash-taytl-kar- 
dartl, &c.) 

osprey kwa-kwal-i-buks. 

Eat hah-ouk. 

brook trout klar-klek4so. 

Echinus (sea-urchin) 

codfish, true kar-dar-tl. 

large toot-sup. 

cod, false toosh-kow. 

small koats-kappr. 

cod, black be-showe. 

Eggs doo-chak. 

red rockfish, or grou 

Eight ar-tles-sub. 

per kla-hap-pahr. 

Elbow ha-dah-park-tl. 

black or mottled rock- 

Elk. too-Kuk. 

fish tsa-bdr-whar. 

End (or point) yu-chil-tish. 

catfish (Porichthys no- 

Evening ar-tuk-ll 

tatus) a-o-wit. 

Eye kollay. 

dogfish yah-chah. 

Exchange, to ho-oe-yah. 

flounder klu-klu-bais. 

flounder, large spotted kar-lathl-choo. 


halibut shoo-yoult. 

herring kloo-soob. 

Face hd-tuk-witl. 

salmon, spring or sil 

Far tdh-ness. 

ver tsoo-wit. 

Fat or fleshy, applied 

salmon, young tsow-thl. 

to persons a-kti-ko-shee. 

salmon, summer hdli-dib. 

Father do-waks. 

salmon, dog-tooth or 

grandfather dar-dairks. 

fall cheech-ko-wis. 

Fathom ailtsh. 

salmon trout hope-id or ho-ped. 

one fathom tsark-we-ailtsh. 

sapphire perch (embio- 

two fathoms art-lailtsh. 

toca perspicabilis) wa-d-kupt. 

three fathoms wee-ailtsh. 

sculpin, buffalo kab-biss. 

four fathoms bo-ailtsh, &c. 

eculpin, large tsa-dairtch. 







I go to the house 




I am going 


Fish-club, for killing 






kloo-klo or klo-shish. 



very good 





har-duk or hali-dikh. 





barb of halibut-hook 




wood of halibut-hook 


Grave, a 


Fishing-line of kelp 






Grain, growing 














Flounder, flatfish 


Grebe (Podiceps) 






Fly, the insect 


Grind, to 









klo-klo-ch iik-sook. 




ivha-lil or kwa-lil. 


kla-ish-ted or klar- 

Gum or pitch 



Gun, double barrel 




single barrel, with 






Formerly or a long 

single barrel, with 


time ago 


cussion lock 
















Haikwa (the dentalium) che-ta-dook. 



Gamble, to 




to win at gambling 




to lose at gambling 








the wood from which the 



disks are made, a spe 



cies of hazel 




Get up, to 


Hard or tough 


Get, to, or receive 


Hare, rabbit 



h ar-dow-e-chuk. 

Haul, to 


Give, to 


haul canoe 


Go, to 


portage for hauling 

I go 




you go, spoken to one 




you go, spoken to a 







one of you go 

ar-df-iriche har-du-ass. 

He, when present 


go quick 

wa-hah-tle-gie a-d -shie. 

if absent 


go along 




13 January, 1870. 



Head-dress of denta- 



lium, worn by young 

Knife, sheath 












for splitting halibut 



ah-hah-ha hai-up. 

Know, / 

kum-ber-tups se-ir. 

Here, I am 


I don t know, or per 



haps, or implying a 







Hide, to 


Hit, I 






ho hh-shitl. 





Large, great 

a-a -ho. 

How many 


Lately, just now 




Laugh, to 







kla-ho-oke or sheutch- 

I am lazy 

wee-wd-i thluk-d-thlits. 


you are lazy 

wee-wa-i Ihluk-a-thlus, 





are you hungry 




I am hungry 


Left, the 






Hurry, make haste 






nits or eggs of lice 



Lie, to; a falsehood 

ka! -tah-bat-soot. 











Indians, people 


Like, similar 



ya-duk-kow-it-chie or 




Lively, spry 








long time 


Look ! to call the atten 




Look for, to 

dd-ddh -chu-chish. 

look here 



k ivish-kwish-shce. 

Love, to 


Just now 


Low tide 

klu-show-a-chish-ch uck. 

Jest, to, or a jesting 

high tide 







Lose, to 



Kamass (Scilla escu- 



kwad-dis or kwa-niss. 

Kettle or pot 


Mallard duck 





Kill, to 






bear, black 








a mark, to wake-tuch-e-dook. 



miss the road wee-kuttl-shishlar-shee. 



mistake in speech ka-tark-lish. 



Molasses chdm-o-set. 

elk (C. Canadensis) 


Mole took-took-sh. 

hare, rabbit 





barnacle kle-be-hud. 






large (lutraria) har-loe. 



blue striated har-ar-thlup. 



cockle kid-lab. 



haikwa (dentalium) che-tfh-dook. 

seal (hair) 


mussel klo-chab. 

seal (fur) 


oyster kloh-kloh. 



thorn oyster ko-okh-sa-de-buts. 



scallop, large kia-er-kwa-tie. 



small wad-dish. 

whale (generic) 


sea-egg koats-kapphr. 



Month dah-kah. 



Months, names of 



January a-a-kwis-puthl. 



February klo-k lo-chis-puthl. 


kica-kwow-yak-th le. 

March o-o-tukh-puthl. 



April ko-kose-kar-dis-pullil. 

California gray 

se-wliow or chet-a-pook. 

May kar-kwugh-puthl. 



.1 une ha-sairk-toke-puth I. 

puffing pig 


July kar-ke-supphr-puthl. 

white-tin porpoise 


August wee-kooth. 



September kars-puthl. 

young man 


October kwar-te-puthl. 

old man 


November cha-kairsh-puthl. 

Many, how 


December se-whow-ah-puthl. 

Masks used in ceremo 

(The year consists of six 



months, and is called tsarlc- 

Mat of cedar-bark 



large mat 


Moon dah-kah. 

small mat 


More tali-kah. 

rush mat 


Morning yoo-ie. 

Meat, fresh 


Mosquito wah-hats-tl. 


ko-ie or kow-ie. 

Mother, my a-bairks. 

Medicine man, magi 

Mountain hai-airch. 

cian, or doctor 


Mouse se-bit-sa-bee. 

Medicine perform 

Mouth . ha-tarks-tl. 



Moxa, a small cone of 

Medicine or tamana- 

( du-kwally or klook- 

combustible matter 

was ceremonies 

\ wally. 

burnt slowly in con 

Middle or mid-way 


tact with the skin, to 



produce an eschar boo-chitl. 



(The inner bark of the 

Mind, the 

white pine is naed for the 



purpose. ) 



Music or bell-ring 



ing tsar-sik-sap. 






My house 




My sister 




My things 





ho-ho-e-up or ho-ho-e- 



(Names of two fabulous men up-bess. 
of antiquity who changed men 



into animals, trees, and stones.] 









Nails (finger) 

iron nails 




Naked (without clothing) 
male sho-she-dahh. 








Nest (bird s) 


(Any things round or oval, 



as pans, cups, plates, eggs, 



beads, &c., are counted with 
the following terminals to 
the simple numbers : ) 





Numerals 1 

(In counting, it is usual to 
enumerate ten, and then com 

wa-kee or wake-isse. 
kluh-o-ko-wie or kluh. 






mence at one, repeating in 



tens, and at the end of each 



call the number, thus: ten, 

(Articles having length, as 

kluh ; two tens or twenty, tsar- 


rope, cloth, &c., have the ter 

kaits; three tens or thirty, kar- 

^TW r 

minal ailsh, which also means 

hook, &c.) 


| 1 

tsark-ivark or tsar-kwok. 



2 " 

attl or uttl. 




















at-tleph or attl-poh. 















The method of counting on the fingers is as follows : they commence with the little finger of the left hand, 
closing each finger as it is counted ; then pass from the left thumb, which counts five, to the right thumb, which 
counts six, and so on to the little finger of the right hand, which counts ten. I have sometimes seen Indians 
commence counting with the little finger of the right hand, but it is invariably the custom to commence with that 
finger instead of a thumb. 






(In countine fish, or mea 



suring oil or potatoes, they 



make use of the terminal /, 



which is an expression of as 



sent. One person will call the 

"Dl ^) ,i t c. 

number, which another will 


repeat, adding the terminal 



" , meaning, as we would say, 



this is one, this is two, &c.) 



1 tsark-wark. 



"2 attl-itl. 



3 wee-ul. 



4 boh-ul. 

sallal (Gualtheria) 


5 sheutche-ul. 



G cheh-partl-ul. 



7 at-tleph-ul. 



8 ar-lles-sub-ul. 



9 sar-kwas-sub-ul. 

thumb-berry (Rubus 

10 kluh-ul. 



sprouts of the same 




red huckleberry 


blue huckleberry 


Oar e-saib-e-suk. 



Off shore hai-art-stat. 



Oil kdr-took. 

crab apple 


Olden time or for 

white birch 


merly ho-di-o-kwi. 



Old man ai-chope. 



Old woman ai-chub. 



On or towards shore klar-wart-stat. 



One tsar-kwart or fed^x^ 




^ dogwood 


Open kotle-tah. 


sik-ke-ar-sh e-b upt. 

Opposite or the other 



1 side kwis-pairk. 



Otter kar-tuwe. 

iftiunjfff olypodium 

Ours, we, or us do-war-do. 



Outdoors uee-a-aiks or kwee-a- 


kau-lup-kay. . 


blind nettles 


Out of the 4Mne oos-tah-setl. 

arbutus uva ursi 


Overturn hoke-shitl. 

vine evergreen 


Owl took-te-kwad-die. 



Oyster kloh-kloh. 



thorn oyster (Spondy- 

Point, to 


lus) ko-ok h-sa-ad-buts. 

Point or end 




very poor, unfortunate 







Paddle, o kla-tah-juk. 



Paddle, to kle-huk. 


a-h a-h dch a-kope. 

Peas tsooxk-fthitl- 



Penis che-war. 

Pound, to 

/ lii/x-klai. 



Pour, to 






by and by return 








Ring, finger 


Prongs offish-gig 





Road or trail 




Roast by the fire 


I work 




I laugh 


Rotten, as wood 




as fruit 








Run, / 













I am proud 

to-poots. . 

he is proud 


Sallal berries 


they are proud 





spring or silver 


Push, to. 











Quick; come quick 


Salmon roe 
Salmon berries 







Salute on meeting a 



to a male 



beit-la or beitlal. 

to a female 














Receive, to 










Sea (salt water) 



do-wiks or do-aks. 









Seal, hair 






son, my (child) 


Seal s bladder 


son (grown up) 


Seal s paunch 


daughter, my (child) 


Seal-skin buoy 

du-koop-kuptl or do- 

(grown up) 



husband, my 



wife, my 




brother, elder 



said by a male 




said by a female 




brother, younger 


Seat, the 


sister, elder 


See, to 




I see 




I do not see 




See ; look ; to call the 




unpleasant smell 

u-bus-suk be-shitl. 



agreeable smell 

chab-bas be-shitl. 


attleph or attl-poh. 



Sew, to 






Sneeze, to 












Speak, to 










(This is a Kootkau word, 

Spear fish, to 


ninr-iif ili-lil, and signifies a 



house on the water. It is 



also applied to all white men, 


chat-kairk. , 

and signifies, when so applied, 



those who came in or who 
live in houses on the water.) 



Stand, to 

klaerk-sh ill. 







Steal, to 




to snatch or take a 



thing forcibly 





tt h -deh-chooh. 



Stone pestle or maul 

Shut or close, to 


for splitting wood 




Stop (imperatively) 








Stop ; to finish 










bar-ba-ik -sa. 



Sit, to 



halt-de-tup. * 

squat down 


Strike, to 


you sit down 

ta-kwit-la-ddit-so or to- 





I will sit down 




all sit 








Skate (the fish) 






Suppose (if) 





sis-sa-kdft -dd-kds. 



Sweet, or pleasant to 


ko-th lo. 

taste or smell 

chab-bas or cham-mas. 

common person 

mis-che-mas or bis-che- 









when applied to persons 


when applied to ships 



or canoes 


Table with food 


when applied to animals 

w&e-chu kiiptl. 


vt ili -huts. 



Take, to 




Talk, to 


Smell, to 


Talk, trifling 

hi -hc-h uy. 




Turn around 

stop your talk, or you 

a kettle arts-kwe-duk-sah. 

talk foolishly 


a canoe hoh-who-al. 



or look here ar-tis-kwe-dook. 

Taste, to 


Two attl or uttl. 

Tell the truth, you 


do not lie 

wake-iss kd-tuk-tliss. 






Under hd-td-post-luk. 
Understand kiim-ber-lups. 



Unpleasant, or offen 
sive to taste or smell u-bus-suk. 



v 7 


dr-look or utt-he. 

(For instance, the smell 
of a skuuk, snuff, ammonia, 



pungent spices, carrion, &c. ; 



or the taste of vinegar, spice, 



anything bitter, &c. What 



ever is pleasant to taste or 



smell is termed chdb-bas or 

Thus, or the same 



very good 


Untie kluk-tl-sup. 



Up hi-er-chi-ditl. 


oui or wee. 

Up, to place anything he-dds-ho. 

Throw away, to 


to take anything up 

Tide, high 


and place it on a 

Tide, low 


table he-das-pe-tup. 

Tie, to 


to place anything from 

tie canoe 


a table on the ground 

Tired, -weary, or ex 

or floor oas-tap-a-ter. 



Upright, as to stand up 



or put up a post kldr-kiisht. 



to drive down a stake 



perpendicularly klar-kisht-sdrho. 

to smoke a pipe 


Upset kook-aah. 



Up stream hd-dard-tl. 



down stream ik-tark-wdrk-kliss. 



get up, applied to a 



child se-kah. 


dr-bei or dr-bi. 






Towards shore 


Vinegar tse-hd-puthl. 

Trade, to 



Trail or road 






Wagon tsark-tsdrk-as. 

Trencher or -wooden 

Walk, to tld-uk. 



Want, to o-ote-sus. 

Trifling (jargon cultus) 


Warm kloo-partl. 

very trifling 


Warrior we-e-bukil. 

Trout, brook 


Wash, to, the head tso-ai-ouk. 



the face tso-kwow-itl. 



the person hah-tdhd. 

Trunk or chest 


clothes tso-kwitl-gee. 






Weary; exhausted 



Weir for fish 

Whale (generic) 


what do you want 
what are you doing 
what is your nuine 
what is his name ; an 
expression of doubt 
ichen tryijiy to think 
of a person s name 



where are you going 

where do you come from 

where do you go 
Whistle, to 
White men 

north wind 

south wind 

chu-uuk or vhd-uk. 





buk-kuk or arl-juk. 



a rt-j u k-kl iik-ink. 


ba r-ba-cliess-kook. 


iL-a-dg-a-kleeah or wa-dx- 


wa-ds-d-te-klei k. 


east wind 
west wind 
southeast wind 
northwest wind 



Within or in 


old woman 

Wood, dead 




Write, to 

writing or drawing 
writer or painter 

Yard, measure 

Yawn, to 




Young man 







wake-parthl or bat-lalhl. 















a-ah or Jidli. 



kld-h oke-h Hid i-xad. 


NOTK. Tlie following worls wliioh appear in the text do not belong to the Makali, but are "Jargon" words, 

derived from other languages. O. O. 

Cultus, Chinook tal-tas, worthless ; good for nothing; 

Skookoom, Chihelis sku-Lum, a ghost ; an evil spirit 

or demon. 

Tamanawas, Chinook i-tii-ma-na-wtu, a guardian or 
fiiiniliar spirit; magic: luck; fortune; anything su 
pernatural ; conjuring. 


Kwc-nait-chc-chat. Tribal name. 

Deeart or lieeah. Nceah Bay and village. 

Chardi. Tatoosh Island. This is also termed 

Opn-jecta, or the island. 
Jlo-selth. Village at Flattery Rocks. 
Tnoo-ess. Tillage on the Tsooycs River, near 

its mouth. 
T6w-itm. The rock nt the mouth of the river, 

on its southwest side. 

14 February, 1870. 

lia-lio-bo-hogh. The rocky point on the north 
side of the mouth of the river. 

7Vo0-j/w/ia-w&. The river flowing past the 
Tsoocss village. 

Wn-atch. Village at month of Waatch Creek. 

Ar-kiit-tle-kower. Point west of Wautch village. 

Kid-de-kuh-but. A village half-wny between Ta 
toosh Islam] and Nccnh l!ay. 

lia-fi-dah. The eastern point of Nei-ah I5ay. 



Koit-ldh. The western point of Neeah Bay. 

Wa-ad-dah. Island betweei. Ba-d-dah and Koit- 
hih points. 

Sah-da-ped-tJil. Rocks west of Kiddekubbut vil 
lage, on which II. B. M. steamer Hecate struck 
in 1861 (Aug. 19th). 

Kee-sis-so. The rocks at the extreme point of 
Cape Flattery. 

Tsar-tsar-dark. The conspicuous pillar rock at 
the northwest extremity of Cape Flattery. 

To-kwdk-sose. A small stream running into the 
Straits of Fuca, two miles east of Neeah Bay. 

Kaithl-ka-ject. Sail rock opposite the mouth of 
Tokwaksose River. 

Sik-ke-u. A river east of the Tokwaksose. 

H6-ko. A river six miles east of the Tokwak 
sose, a fork of the Sikkcu. 

(This river is incorrectly spelled OkBho. The Makahs 
strongly aspirate the first syllable, and pronounce as I 
have written it, H6-ko.) 

Kld-kld-wice. Clallam Bay. 


Acantbias Sucklcyi, 29 
Adze, 34 

Age of Makalis, 4 
Ahchawat, 6 
A-ikh-pefhl, 30 
A -ka-wad-dish, 30 
Anarrhichthys, 30 
Arbutus uva ursi, 27 
Arrows, 47 
Arum, 31 
A-llis-tat, 21 
Aurora, 87 

lla-bcf-hl-la-di, 14 
Hah-die, 49 
Bark, 18 

Bajk clothing, 44 
Barter for wood, 4 
Baskets, 42, 45, 4(i 
Bastard cod, 24, 28 
Bods, 5 
Herberts, 46 
I!e-h6-wc, 28, 40 
Bird-spears, 47, 48 
Black skin, 22 
Blankets, 32 
Boards, 4 
Ji(>-h&-vi, 40 
Uo-kwis -tat, 21 
Bows, 47 
Boxes, 42 
Building, 5 

Canoes, 35, 3fi, 37 
Cape Indians, 1 
Cha-batta Jfa-lar/x/l, 61 
Cha-t hbik-dos, 21 
Chd-tatl, 7 
Cha-lai-uks, 7 
Cha-tilc, 7, 9, 10 
Che-bud, 23 
Che-chf-wid, 19 
Ciiet -a-pftk, 7, 19 
Chiefs, 52 
Childbirth, 82 
Children s amusements, 14 
Chisel, 34 

Clallara mats, 5 
Cleanliness, 19 
Cod-hook, 41 
Colors, 45 
Cooking, 25 
Cradle,. 18 

Dee-aht, 58 
Deluge, 57 

Diatomaceous earth, 44 
Diseases, 79, 80 
Disposition of property, 85 
Dog-fish oil, 29, 31, 32 
Dopt-kij-kuptl, 21 
Do-rhlub, 62, 75 
Dreams, 76 
Dress, 15, 16 
Drying lish, 7 
Duels, 15 

Dukwally, 62, 66, 73, 75 
Dn-p6i-ak, 21 

Echinus, 24 
Eclipses, !<0 
Esquimaux, 87 

Feasts, 26 

Feather and dog s hair blankets, 


Flattening of the head, . 5 
Fish-club, 42 
Fishing-lines, 40 
Fish-spears, 47 
Food, 19 
Forts, 51 
Fiicus gigantca, 2 
Funeral ceremonies, 83 

Gambling implements, 44 
Games, 44 

(Jaultheria shallon, 27 
Genealogy, 58 
Government, 52 
Great Spirit, 61 

Ha-hek-lo-ak, 7, 8, 63 
Halibut fishery, 22, 23 
Halibut hook/41 
Haliotis, 47 
Hammers, 4, 35 
Hardiness of Makahs, 4 
Harpoons, 19, 20, 39 
Hats, 45 
He-stuk -slas, 21 
He-$6-yu, 18 
He-tuk-wad, 21 
Hippo campus, 8 
History, 55 
Hosett, 6 
Houses, 4 
Hul-liak, 44 
Hit l-li-a-ko-b upl, 44 

Interior of a lodge, 7 

Kab-bis, 28 
Kd-dutl, 28 
Ka-kaitch, 8 
Ka-kai-icoks, 21 
Kak-te-wahd -de, 42 
Kax-ch6-we, 30 
Kat-hln-diiK, 30 
Kaii-ioid, 19 
Kelp, 40 

Kid-de-knb-bul, 6 
Kla-hap-p&k, 28 
Klas-ko-kopp li , 1 9 
Klas-xet, 1 
Kli -Kca-kark-ll, 62 
Klc-tait-lM, 21 
Kli-cha, 21 
Khok-xliood, 65 
Kltikxko, 21 
Knives, 34 
Kobetxi, 88 
Ku-che-tin, 23 
Ki tta-ke, 19 

Ku-a-kwau-ynk -l lile, 1 9 
Kwak-wnll, 30 
Kwahtie, 64 
Kwartxecdie, 92 
Kicc-kapll 21 



Kwe-nct-safh, 1 
Kwe-net-chu-chat , 1 
Ktit-sowit, 21 

Labrets, 18 
Ladles, 2(5, 27 
La-hull, 44 
La-hullum, 44 

Magic, 76 

Makah census, 2 

Makah reservation, 1 

Makah villages, 6 

Mak-kdh, 1 

Manufactures, 35 

Manufacture of canoes, 4 

Marriage, 11, 13 

Marriageable age, 12 

Masks, 69 

Mats, 42, 45 

Medicine, 76, 78 

Mink, 64 

Mixed blood among Makahs, 3 

Months, 91 

Moxas, 79 

Mussels, 24 

Mythology, 61 

Natiea, 81 
Neeah, 6 

Neeah Bay, agriculture at, 2 
Neeah Bay, animals at, 2 
Nceah Bay, climate at, 2 
Neeah Bay, soil at, 2 
Nose ornaments, 17 
Neshwats, 8 

Octopus tuberculatus, 23 
Onyehotenthis, 24 
Origin, 56 
Ornaments, 45, 47 
Otter, 27 
Oysters, 24 


Paddles, 37 
Paint, 17 

Painting, 9, 10 
Parapholas, 89 
P6-ko, 46 

Physical characteristics of Ma 
kahs, 3 

Picture writing, 7 
Pillar rock, 86 
Pipe clay, 44 
Polypodium falcatum, 80 
Polygamy, 13 
Porpoises, 30 
Potatoes, 23, 25 
Pot-lat-ches, 13 
Pottery, 48 
Punishments, 53 
Pyrola elliptica, 79 

Rainbows, 90 

Rattles, 77 

Raven, 65 

Roofs, 6 

Ropes, 39 

Rubus odoratus, 25 

Rubus spectabilis, 25, 27 

Scallops, 24 
Scilla esculents, 25 

Seals, 30 

Seal-skin buoy, 20 
Sea-otter, 30 
Seasons, 91 
Seclusion of girls, 12 
Se-hwau, 19 
Se-ka-jcc-ta, 87 
Shamanism, 76 
Shogh, 5 
Skoo-koom, 63 
Slaves, 10 
Smoking, 27 
Sneezing, 61 
Social life, 10 
Songs, 49 
South wind, 92 
Spanish settlement, 55 
Spears, 47 
Spoons, 26 
Squid, 24 

Stature of Makahs, 3 
Stone weapons, 49 
Superstitions, 86 

Tumanawas ceremonies, 9, 13, 


Tatooche Island, 1, 6, CO 
Tattooing, 18 
Te-ka-ail-da, 21 
Thlu-kluts, 7, 8, 72 
Thorn-oyster, 79 
Thunder-bird, 7, 9 
Tides, 66 
Ti-juk, 30 
Time, 91 
Ti-ne-t hl, 23 
Tools, 33 
Toosh-kow, 28, 90 
Trade, 30, 31 
Traditions, 55 
Treatment of women, 11 
Treaty of 1855, 1 
Tsa-ba-hwa, 28 
Tsa-daitch, 28 
Txailfh-ko, 30 
Tsa-kwat, 21 
Txiark, 62, 72, 75 
Tsis-ka-pul, 21 
TsueSs, 6 
Tuah-kau, 28, 90 
Tu-tutsh, 8 
Twins, 82 

U-butsk, 21 

Vocabularies, 93 

Waatch, 6 
Waatch Creek, 2 
Wiiatch Marsh, 2 
Warfare, 50 
Whales, 7, 19 
Whale oil, 22 
Whales bones, 8 
Whaling, 19 
Whaling canoe, 21 
Whaling gear, 39 
Wooden utensils, 42, 43 
Wrestling, 15 

Fa-c/ia, 29 
Yakh yo-bad-die, 19 


M MU; H , 1870. 








I (sfif K 

r = 7 









I riAN QE 



. -V 



r ^ 

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ts> V- . .^ . iQR/ 



i M 

i m 


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