ee hn ar Renslaine 2 Abp trae errata ria se RS ame eee weariness ‘a Ment icareh re a ‘s ra ay Saeitry ece a PTE! Us mA ‘1 i Sines ON EAN CONTRIBUTIONS TO KNOWLEDGE. WO XG Vans EVERY MAN IS A VALUABLE MEMBER OF SOCIETY, WHO, BY HIS OBSERVATIONS, RESEARCHES, AND EXPERIMENTS, PROCURES KNOWLEDGE FOR MEN.—SMITHSON. CAE VG OF SWEATS ESTEN Gon ONIN: PUBLISHED BY THE SMITHSONIAN INSTITUTION. MDCCCLXX. (2 ADVERTISEMENT. Tuts volume forms the sixteenth of a series, composed of original memoirs on dif- ferent branches of knowledge, published at the expense, and under the direction, of the Smithsonian Institution. The publication of this series forms part of a general plan adopted for carrying into effect the benevolent intentions of JAmEs SmirHson, Ksq., of England. This gentleman left his property in trust to the United States of America, to found, at Washington, an institution which should bear his own hame, and have for its objects the “increase and diffusion of knowledge among men.” This trust was accepted by the Government of the United States, and an Act of Congress was passed August 10, 1846, constituting the President and the other principal executive officers of the general government, the Chief Justice of the Supreme Court, the Mayor of Washington, and such other persons as they might elect honorary members, an establishment under the name of the “SmirHsoniaNn INSTITUTION FOR THE INCREASE AND DIFFUSION OF KNOWLEDGE AMONG MEN.’ The members and honorary members of this establishment are to hold stated and special meetings for the supervision of the affairs of the Institution, and for the advice and instruction of a Board of Regents, to whom the financial and other affairs are intrusted. The Board of Regents consists of three members ew officio of the establishment, namely, the Vice-President of the United States, the Chief Justice of the Supreme Court, and the Mayor of Washington, together with twelve other members, three of whom are appointed by the Senate from its own body, three by the House of Representatives from its members, and six persons appointed by a joint resolution of both houses. To this Board is given the power of electing a Secretary and other officers, for conducting the active operations of the Institution. To carry into effect the purposes of the testator, the plan of organization should evidently embrace two objects: one, the increase of knowledge by the addition of new truths to the existing stock; the other, the diffusion of knowledge, thus increased, among men. No restriction is made in favor of any kind of knowledge; and, hence, each branch is entitled to, and should receive, a share of attention. iy, ADVERTISEMENT. The Act of Congress, establishing the Institution, directs, as a part of the plan of organization, the formation of a Library, a Museum, and a Gallery of Art, together with provisions for physical research and popular lectures, while it leaves to the Regents the power of adopting such other parts of an organization as they may deem best suited to promote the objects of the bequest. After much deliberation, the Regents resolved to divide the annual income into two parts—one part to be devoted to the increase and diffusion of knowledge by means of original research and publications—the other part of the income to be applied in accordance with the requirements of the Act of Congress, to the gradual formation of a Library, a Museum, and a Gallery of Art. The following are the details of the parts of the general plan of organization provisionally adopted at the meeting of the Regents, Dec. 8, 1847. DETALLES OF) EN RIOR S i PyATR i Oh) VEEP eeAUNe I. To INCREASE KNOWLEDGE.—It is proposed to stimulate research, by offering rewards for original memoirs on all subjects of investigation. 1. The memoirs thus obtained, to be published in a series of volumes, in a quarto form, and entitled “Smithsonian Contributions to Knowledge.” 2. No memoir, on subjects of physical science, to be accepted for publication, which does not furnish a positive addition to human knowledge, resting on original research; and all unverified speculations to be rejected. 3. Each memoir presented to the Institution, to be submitted for examination to a commission of persons of reputation for learning in the branch to which the memoir pertains; and to be accepted for publication only in case the report of this commission is favorable. 4, The commission to be chosen by the officers of the Institution, and the name of the author, as far as practicable, concealed, unless a favorable decision be made. 5. The volumes of the memoirs to be exchanged for the Transactions of literary and scientific societies, and copies to be given to all the colleges, and principal libraries, in this country. One part of the remaining copies may be offered for sale; and the other carefully preserved, to form complete sets of the work, to supply the demand from new institutions. 6. An abstract, or popular account, of the contents of these memoirs to be given to the public, through the annual report of the Regents to Congress. ADVERTISEMENT. Vv Il. To rncrEAsr KNowLepGe.—Zt is also proposed to appropriate a portion of the income, annually, to special objects of research, under the direction of suitable ‘persons. 1. The objects, and the amount appropriated, to be recommended by counsellors of the Institution. 2. Appropriations in different years to different objects; so that, in course of time, each branch of knowledge may receive a share. 3. The results obtained from these appropriations to be published, with the memoirs before mentioned, in the volumes of the Smithsonian Contributions to Knowledge. 4, Examples of objects for which appropriations may be made:— (1.) System of extended meteorological observations for solving the problem of American storms. (2.) Explorations in descriptive natural history, and geological, mathematical, and topographical surveys, to collect material for the formation of a Physical Atlas of the United States. (3.) Solution of experimental problems, such as a new determination of the weight of the earth, of the velocity of electricity, and of light; chemical analyses of soils and plants; collection and publication of articles of science, accumulated in the offices of Government. (4.) Institution of statistical inquiries with reference to physical, moral, and political subjects. (5.) Historical researches, and accurate surveys of places celebrated in American history. (6.) Ethnological researches, particularly with reference to the different races of men in North America; also explorations, and accurate surveys, of the mounds and other remains of the ancient people of our country. I. To pirrusz KNnowLepcE.—ZIt is proposed to publish a series of reports, giving an account of the new discoveries in science, and of the changes made from year to year in all branches of knowledge not strictly professional. 1. Some of these reports may be published annually, others at longer intervals, as the income of the Institution or the changes in the branches of knowledge may indicate. 2. The reports are to be prepared by collaborators, eminent in the different branches of knowledge. vi ADVERTISEMENT. 3. Each collaborator to be furnished with the journals and publications, domestic and foreign, necessary to the compilation of his report; to be paid a certain sum for his labors, and to be named on the title-page of the report. 4. The reports to be published in separate parts, so that persons interested in a particular branch, can procure the parts relating to it, without purchasing the whole. 5. These reports may be presented to Congress, for partial distribution, the remaining copies to be given to literary and scientific institutions, and sold to indi- viduals for a moderate price. The following aré some of the subjects which may be embraced in the reports :— I. PHYSICAL CLASS. . Physics, including astronomy, natural philosophy, chemistry, and meteorology. . Natural history, including botany, zoology, geology, &c. . Agriculture. . Application of science to arts. . Do H 9 Il. MORAL AND POLITICAL CLASS. 5. Ethnology, including particular history, comparative philology, antiquities, &c. 6. Statistics and political economy. 7. Mental and moral philosophy. 8. A survey of the political events of the world; penal reform, Xc. Ul. LITERATURE AND THE FINE ARTS. 9. Modern literature. 10. The fine arts, and their application to the useful arts. 11. Bibliography. 12. Obituary notices of distinguished individuals. If. To pirrusze KNowLepcEe.—Jt is proposed to publish occasionally separate treatises on subjects of general interest. 1. These treatises may occasionally consist of valuable memoirs translated from foreign languages, or of articles prepared under the direction of the Institution, or procured by offering premiums for the best exposition of a given subject. 2. The treatises to be submitted to a commission of competent judges, previous to their publication. ADVERTISEMENT. Vil DETAILS OF THE SECOND PART OF THE PLAN OF ORGANIZATION, This part contemplates the formation of a Library, a Museum, and a Gallery of Art. 1. To carry out the plan before described, a library will be required, consisting, Ist, of a complete collection of the transactions and proceedings of all the learned societies of the world; 2d, of the more important current periodical publications, and other works necessary in preparing the periodical reports. 2. The Institution should make special collections, particularly of objects to verify its own publications. Also a collection of instruments of research in all branches of experimental science. 3. With reference to the collection of books, other than those mentioned above, catalogues of all the different libraries in the United States should be procured, in order that the valuable books first purchased may be such as are not to be found elsewhere in the United States. 4. Also catalogues of memoirs, and of books in foreign libraries, and other materials, should be collected, for rendering the Institution a centre of bibliogra- phical knowledge, whence the student may be directed to any work which he may require. 5. It is believed that the collections in natural history will increase by donation, as rapidly as the income of the Institution can make provision for their reception ; and, therefore, it will seldom be necessary to purchase any article of this kind. 6. Attempts should be made to procure for the gallery of art, casts of the most celebrated articles of ancient and modern sculpture. 7. The arts may be encouraged by providing a room, free of expense, for the exhibition of the objects of the Art-Union, and other similar societies. 8. A small appropriation should annually be made for models of antiquity, such as those of the remains of ancient temples, &c. 9. The Secretary and his assistants, during the session of Congress, will be required to illustrate new discoveries in science, and to exhibit new objects of art; distinguished individuals should also be invited to give lectures on subjects of general interest. In accordance with the rules adopted in the programme of organization, each memoir in this volume has been favorably reported on by a Commission appointed vill ADVERTISEMENT. for its examination. It is however impossible, in most cases, to verify the state- ments of an author; and, therefore, neither the Commission nor the Institution can be responsible for more than the general character of a memoir. The following rules have been adopted for the distribution of the quarto volumes of the Smithsonian Contributions :— 1. They are to be presented to all learned societies which publish Transactions, and give copies of these, in exchange, to the Institution. 2. Also, to all foreign libraries of the first class, provided they give in exchange their catalogues or other publications, or an equivalent from their duplicate volumes. 3. To all the colleges in actual operation in this country, provided they furnish, in return, meteorological observations, catalogues of their libraries and of their students, and all other publications issued by them relative to their organization and history. 4, To all States and Territories, provided there be given, in return, copies of all documents published under their authority. 5. To all incorporated public libraries in this country, not included in any of the foregoing classes, now containing more than 10,000 volumes; and to smaller libraries, where a whole State or large district would be otherwise unsupplied. OFFICERS OF THE SMITHSONIAN INSTITUTION. THE PRESIDENT OF THE UNITED STATES, Ex-officio PRESIDING OFFICER OF THE INSTITUTION. THE VICE-PRESIDENT OF THE UNITED STATES, Ex-officio SECOND PRESIDING OFFICER. SALMON P. CHASE, CHANCELLOR OF THE INSTITUTION. JOSEPH HENRY, SECRETARY OF THE INSTITUTION. SPENCER F. BAIRD, ASSISTANT SECRETARY. RICHARD DELAFIELD, PETER PARKER, EXECUTIVE COMMITTEE. JOHN MACLEAN, B REGENTS. SCHUYLER Conrax, . . . . . . Vice-President of the United States. Satmon P.Cuasr, . . . . . . Ohief Justice of the United States. Sartes J. Bowen, . . . . . . Mayor of the City of Washington. LymMAN TrumpuLt, . . . . . . Member of the Senate of the United States. GARRETT UD AV ISN ey, cinerea tae es es hy es cs gy EEE AT SETAMHERN Nese seni ey lute cs x ee is eile James A. GARFIELD,. . . . . . Member of the House of Representatives U. 8. ore) Pe sPoLAaNps cecil a wee o ce 6 ce cs é¢ Opt Gi | Olop- coy Wing ten tate elias aca hia ge ‘s fe Ge e eS Witiram B. Astor, . . . . . . Citizen of New York. DAEODORE DS. WOOLSEY... 1.15 “ of Connecticut. OUISVAGASSIZ.<< hes Catena “ of Massachusetts. JOHN PMUACIRANGY Oe tycoon ae “of New Jersey. RICHARDS DEWARIE ID, ura aval rie “of Washington. PETER Parker, & és MEMBERS EX-OFFICIO OF THE INSTITUTION. Uxysses 8. GRANT, Sonam CoLrax, Hamitton Fisu, GeorGE 8. Boutwe.t, W. W. BELKNAP, . Grorce M. Roszson, . J. A. J. CRESWELL, H. R. Hoar, Satmon P,. CHasr, S. 8. Fisuer, S. J. Bowsn, President of the United States. Vice-President of the United States. Secretary of State. Secretary of the Treasury. Secretary of War. Secretary of the Navy. Postmaster- General. Attorney- General. Chief Justice of the United States. Commissioner of Patents. Mayor of the City of Washington. HONORARY MEMBER. J. D. Cox. The Secretary of the Interior. ARTICLE I. IntRopwuctIon. ARTICLE II. ARTICLE III. TABLE OF CONTENTS. Advertisement Pp. 16. List of Officers of the ioimiheonian Therion Tor Gray SUBSTANCE OF THE MEDULLA OBLONGATA AND TRAPEZIUM. By Joun Dean, M.D. Accepted for Publication August, 1863. Published February, 1864. 4to. pp. 80. Sixteen Plates, five wood-cuts. Parrl. The Form and Structure of the Gray Substance of the Medulla Oblongata, Human and Mammalian. CHAPTER I. the Sheep CHarrer§ II. Man CHarrer II i, Cuapter IY. Morphological Changes in the Medulla Oblongata of Morphological changes in the Medulla Oblongata of The eiypeeloccall inane andl Roots The Passage into the Medulla of the Posterior Waste cular columns and Tractus Intermedio-Lateralis CHAPTER V. CuarTerR VI. CuHaprer VII. Cuaprer VIII. CHaprer IX. The Vagus Nucleus and Roots The Glossopharyngeal Nucleus and Roots The Olivary Bodies in Man . The Olivary Bodies of Mammalia The Antero-Lateral Nucleus Part II. The Form and Structure of the Gray Substance of the Trapezium Mammalian. CuHartTEer I. malia Cuapter II. Cuapter III. CuaptTer IV. CHAPTER V. Morphological Changes in the Trapezium of the Mam- The Auditory Nucleus and Roots The Facial Nucleus and Roots The Abducens Nucleus and Roots The Upper Olivary Bodies Methods of Preparation Description of Plates . RESULTS OF METEOROLOGICAL OBSERVATIONS MADE AT BruNSWIcK, Maine, BETWEEN 1807 AND 1859. By PArkER CLEAVELAND, LL.D. Reduced and Discussed at the Expense of the Smithsonian Institution, by CHARLES A. Scuorr. Accepted for Publication December, 1866. Published May, 1867. 4to. pp. 60. Hight Wood-cuts. Introduction Record of Observed. Daily Mean Memon re Record of Observed Maxima and Minima . Table of Resulting Mean Monthly Temperatures aI to 4 bo bo ! Hach memoir is separately paged and indexed. XIV ARTICLE IV. TABLE OF CONTENTS. Monthly Mean Values at Certain Hours of the Day Diurnal Range of the Temperature . Annual Fluctuation of the same Extreme Temperatures observed : Relation between Temperature and the Direction of the Wind Relation between Temperature and the Summer Rains Relation between Temperature and Precipitation in Winter Mean Annual Temperatures and Secular Change Supposed Anomalies in the Annual Fluctuation of the Meriperdiare Method of Discussing the Observations of the Wind Relative frequency of each Wind Resulting Directions of the Wind Atmospheric Precipitation, number of Days Atmospheric Precipitation, amount of Relation of Rain (or Snow) to the Direction of ihe’ wind 6 Number and Distribution of Thunder Storms Distribution of Fogs Occurrence of Frost Distribution of Hail State of the Weather, fair, cloudy end variable Dare Dependence of Fair Weather on the Direction of the Wind Dates of Earthquakes Observations and Discussion of the pearance of Nonther Tents Appendix: Monthly Extremes of the Barometric Pressure ReEsvutts oF METEOROLOGICAL OBSERVATIONS MADE AT MARIETTA, OHIO, BETWEEN 1826 AND 1859, IncLusIVE. By 8. P. Hitpreru, M.D. To which are added Results of Observations taken at Marietta by Mr. Jossra Woop, between 1817 and 1823. Reduced and Discussed by the Smithsonian Institution. By Cuoartes A. Scuorr. Accepted for Publication June, 1867. Published September, 1867. 4to. pp. 52. Fourteen Wood-cuts. Introduction 6 Record of Observed Daily Mean Memmerntere 1818 to 1823 Record of Observed Daily Mean Temperature, 1829 to 1859 Resulting Monthly Temperatures Mean Annual Temperatures i Trregular Fluctuation in the Monthly Mean Temperature Annual Fluctuation of the Temperature Examination of Epochs of Supposed Irregularities in the Agmuel Ploctuation Monthly Mean Temperature at Certain Hours of the Day . Mean Range of the Diurnal Fluctuation for each Month Direction of the Wind, Method of Reduction Relative Frequency of each Wind : Annual Variation in the Relative Frequency of the Wina Annual Fluctuation in the Resulting Direction of the Wind Apparent Secular Change in the Mean Direction of the Wind Relation of the Direction of the Wind to Temperature Relation of the Direction of the Wind to Rain Relation of the Direction of the Wind to Fair Weather Atmospheric Precipitation, amount and frequency, 1817 to 1859 Remarks on the Occurrence of Snow and Frost State of the Weather : Discussion of Atmospheric recur 1829 to 1859 PAGE 28 31 31 34 35 35 35 36 3T 38 39 41 43 44 45 46 4T 47 47 4 48 49 49 51 22 36 TABLE OF CONTENTS. ARTICLE V. ON THE GiippoNn Mummy Cask IN THE MUSEUM OF THE SMITHSONIAN IN- ARTICLE VI. ARTICLE VII. ARTICLE VIII. STITUTION. By CHarues Pickerine. Accepted for Publication June, 1867. Published June, 1869. 4to. pp. 6, one Plate. THE ORBIT AND PHENOMENA OF A METEORIC FIRE-BALL, SEEN JULY 20, 1860. By Prorressor- James H. Corrin, LL.D. Accepted for Pub- lication, July, 1868. Published May, 1869. 4to. pp. 56. Two Plates. Two Wood-cuts. On THE TRANSATLANTIC LonerrupE. By BrnsamMIn Apruore GouLp. Accepted for Publication February, 1869. Published October, 1869. 4to. pp. 110. I. Origin of the Coast-Survey Expedition II. Previous Determination of the Transatlantic Teronetimdle III. History of the Expedition IV. Observations at Valencia V. Observations at Newfoundland VI. Observations at Calais VII. Longitude-signals between ohomavernt and ideas content VIII. Longitude-signals between Heart’s Content and Calais IX. Personal Error in Noting Signals X. Personal Equation in determining Time XI. Final Results for Longitude XII. Transmission-Time of the Signals Tur INDIANS OF CAPE FLATTERY, AT THE ENTRANCE TO THE STRAIT OF Fuca, WasHineton Territory. By James G. Swan. Accepted for Publication, June, 1868. Published March, 1870. 4to. pp. 118. Forty-four Wood-cuts. Name of the Tribe Geographical Position Character of the Reservation Census of the Tribe Physical Characteristics Dwellings . Picture Writing Social Life Festivals : Sports of Children Dress Personal Omaments Care of Children . Food, and Method of obtaining it Fishing and ue Trade Tools Canoes Whaling and Benne Gear Boxes, Baskets, Mats, &e. ; Feather and Dog’s-Hair Blankets Gambling Implements Mats, Baskets, Ornaments, &c. Weapons, Bows, Arrows, Fish and Bird Shans PAGE TABLE OF CONTENTS. Songs : : Method of Warfare . Government . F History, Traditions, &c. Mythology . Winter Ceremonies Legends 3 0 Masks and Masquerading Shamanistic Ceremonies Shamanism, or Magic Medicine Diseases Remedies Funeral Ceremonies Superstitions . : Computation of Time Legend of the South Wind . Vocabulary of the Makah Dialect Local Nomenclature of the Makah SMITHSONIAN CONTRIBUTIONS TO KNOWLEDGiu. Ce GRAY SUBSTANCE ss THE MEDULLA OBLONGATA AND TRAPEZIUM. BY JOC ENE DEAT N eS MES: [ACCEPTED FOR PUBL ICATION, AucustT, 1863.] COMMISSION TO WHICH THIS MEMOIR HAS BEEN REFERRED. Brig. Gen. W. A. Hammonp, U.S. A. Prof. JErFRIEsS WYMAN, JOSEPH HEnrRy, Secretary 8. L. COLLINS, PRINTER, PHILADELPHIA. PREFACE. THE principal object in view, in the following memoir, has been to give the entire topography of the medulla oblongata and trapezium, with illustrations from a series of photographs, the negatives of which have been prepared solely by myself, and have in no case received any retouching. Over two years of constant study have been devoted solely to this investigation, the results of which, both descriptive and histological, I have constantly endeavored to render as trustworthy as possible. It was my original intention to comprise, in the same communication, the anatomy of the pons Varolii, including that part of the human pons corresponding to the trapezium. Such a plan, however, would have been attended with many diffi- culties, besides a great increase in the number of illustrations, and it has therefore seemed best to present the second part of this paper in a form which I am well aware is quite incomplete, with the hope of extending it at some future time. A limited number of photographic prints from the original negatives have been prepared by myself for private distribution, and from these negatives other copies may be obtained, which will be supplied, as far as possible, either on direct applica- tion to the author or through the medium of the Smithsonian Institution. For the labor and patience bestowed on the photo-lithographs by Mr. L. H. Bradford, and for the conscientious care and skill with which Mr. J. W. Watts has engraved my histological drawings, I owe and gladly render my most grateful thanks. JOHN DEAN. 11 Louisburg Square, Boston. TABLE OF CONTENTS. Agnes THE FORM AND STRUCTURE OF THE GRAY SUBSTANCE OF THE MEDULLA OBLONGATA ; HUMAN AND MAMMALIAN. Cuarter I. Morphological Changes in the Medulla Oblongata of the Sheep : 4 oy Cuarter II. Morphological Changes in the Medulla Oblongata of Man . : ; 6 Cuaprer III. The Hypoglossal Nucleus and Roots. c ; ; ‘ els Cuarrer IV. The Passage into the Medulla of the Posterior Vesicular Columns and Trac- tus Intermedio-lateralis : : : 3 ; : a lla CHarrer V. The Vagus Nucleus and Roots j : : : ; oe Cuarter VI. The Glossopharyngeal Nucleus and Roots. : : } x BO Cuarrer VII. The Olivary Bodies in Man : 3 : : é 5. 82 Cuarrer VIII. The Olivary Bodies of Mammalia : ‘ahh 3 : : 3) BY Cuarter IX. ‘The Antero-lateral Nucleus j é 3 : : Seg eal PoACR al Toe THE FORM AND STRUCTURE OF THE GRAY SUBSTANCE OF THE TRAPEZIUM ; MAMMALIAN. CuaArter I. Morphological Changes in the Trapezium of the Mammalia : . 48 Cuapter II. The Auditory Nucleus and Roots : : é : eo. Cuaprer III. The Facial Nucleus and Roots : é : 5 : 2 08 Cuaprer IV. The Abducens Nucleus and Roots . a : : 0 5 ll Cuaprer VY. The Upper Olivary Bodies t : ; 5 6 5 8 Methods of Preparation : : é 4 : OO Description of Plates. : : : : otal PART I. THE FORM AND STRUCTURE OF THE GRAY SUBSTANCE OF THE MEDULLA OBLONGATA, HUMAN AND MAMMALIAN, CHAPTER I. MORPHOLOGICAL CHANGES IN THE MEDULLA OBLONGATA OF THE SHEEP. (1.) Tux first change in the form of the gray substance as it passes from the cord to the medulla oblongata, consists in a gradual pushing outwards and forwards of the posterior cornua, which are now traversed along the anterior edge of the caput cornu, especially at its junction with the cervix, by very numerous bundles of longitudinal fibres, forming a beautiful network along the lateral border of the gray substance. At the same time the anterior cornua have rapidly diminished in size, being encroached upon by similar longitudinal fasciculi, extending the above mentioned network into the antero-lateral and anterior columns. ‘The network connected with the posterior cornua is traversed by the roots of the spinal acces- sory, whilst that of the anterior cornua is traversed by the upper cervical, and higher up by the hypoglossal roots. These changes are well shown in Plate I, Figs. 1, 2; Plate XIII, Figs. 1%, 2%, the network in the latter figure being further in- creased by numerous arciform fibres derived from the post-pyramidal and restiform nuclei. Anteriorly (Plate I, Fig. 1; Plate XIII, Fig. 1%, P’) the fibres of the pyramids will still be noticed decussating to a considerable extent; but they have already begun to take a direction parallel with the median line. These latter fibres together with some bundles derived from the arciform plexus, partly running along the middle line, and partly decussating at this point, form the first indications of the raphé, which is shown completely formed in Figs. 2, 2%, R. The most important changes, however, occur in the posterior portion of the medulla. In Figs. 1, 1%, it will be noticed that the posterior median fissure is still persistent, reaching quite to the posterior gray commissure, which latter is much thicker than in the spinal cord. On each side of the fissure, very minute 5 Cale) 2) GRAY SUBSTANCE OF THE MEDULLA OBLONGATA. tufts may be seen arising from the gray substance ; these are the first indications of the network of fibres and cells, which higher up is so very conspicuous, nearly fill- ing the posterior pyramids, and separated from the restiform bodies by a distinct sulcus (Figs. 1, 1", p). At the side of these little tufts a large and very distinct eminence will be noticed, occupying the remainder of the posterior portion of the cervix cornu, and projecting outwards into the restiform body, into which it sends numerous fibres and cells. These two new bodies, which appear to fulfil a very important part iv the organization of the medulla, Clarke has already named the post-pyramidal and restiform nuclei or ganglia. ‘‘'They exist in all the mammalia.”” The caput cornu, meanwhile (Figs. 1, 2, 17, 2%, 6), has been pushed forwards, and almost separated from the cervix by intervening network, until it nearly reaches the surface of the postero-lateral columns, forming the tuberculo cinereo or gray tubercle of Rolando (6). ‘The cervix contains many scattered cells of various sizes, collected into several groups near the tufts which are the first indications of the post-pyramidal and restiform nuclei. ‘The caput contains only very small cells, scattered about amqng the longitudinal bundles which traverse it. Numerous large cells are found among the fasciculi forming the fibrous network around the lateral and antero-lateral gray substance, especially in that portion reaching from the entrance of the spinal accessory along the lateral edge of the anterior cornu. The tractus intermedio-lateralis is well marked here, but as we ascend, only a few large cells remain in the outer network, the majority being pushed inwards to form the nucleus of the spinal accessory ; it is usually, however, quite possible to trace a continuous line of cells from the entrance of the spinal accessory nearly to the cen- tral canal. The anterior cornua are much diminished in size, and contain but few large cells which are already partially collected in two small, round groups (Fig. 1“, H), form- ing the first indication of the great hypoglossal nuclei. - In the lateral columns near the border of external arciform fibres, a group of large multipolar cells is found (Fig. 1%, B) which become more and more prom- inent as we ascend, till the level of the vagus is reached, when it is broken up into smaller groups. From its situation in the antero-lateral columns I propose to call. this group the antero-lateral nucleus. It is penetrated by the fibres of the arciform plexus, both external and internal, with which it is brought into very close connection. (2.) A little higher up (Plates I, XIII, Figs. 2, 2%) these changes in form are still more marked; the decussation of the pyramids has ended. The pyramidal columns which in the sheep are very small are now quite distinct; and numerous fibres run parallel to the axis of the medulla, forming with the arciform fibres which decussate with them the raphé (2). The principal morphological change is the appearance of the olivary bodies (QO), which, though not particularly well marked in the sheep, are still quite too distinct to be overlooked, as has been done by some anatomists. They are composed of layers of small cells penetrated by the arciform fibres; but I shall reserve the discussion of their more intimate structure for a 1 Medulla Oblongata. Philos. Trans. 1858, 240. HUMAN AND MAMMALIAN. 3 subsequent chapter. The olivaries are connected with each other and with the raphe by the arciform fibres, and are also united to the hypoglossal nuclei by bundles of fibres, either directly or by the interposition of cell nuclei. The antero-lateral nucleus (B) is now very prominent, from the number and size of its cells. These are mostly stellate, sending their processes in all directions, the group being traversed by the arciform fibres and by fibres derived from the central gray substance, as well as by longitudinal fibres. This group is also united to the caput, and in sections higher up to the remains of the cervix, by the cells formerly scattered throughout the antero-lateral columns, but which are afterwards eollected into elongated groups (Fig. 3%). The restiform (r,r) and post-pyramidal (p,p) nuclei are now much increased im size, and are quite filled with cells of various dimensions and forms, the cells of both nuclei reaching out into and soon entirely filling the posterior and postero-lateral columns. As we ascend, the nuclei of the hypoglossal and spinal accessory nerves rapidly increase in size and number of cells, the entire substance of the anterior or hypo- glossal nucleus (#1) being filled with large stellate cells, with the exception only of that portion which forms on each side the lateral boundary of the central canal. The posterior, spinal accessory or vagus nucleus (8), has also equally increased ; its group of large, obovate cells is very conspicuous, the remainder of the nucleus being entirely filled with smaller, scattered cells. The caput is mostly filled with granules and smaller nuclei, with a few cells of medium size; numerous cells being scattered throughout the entire lateral and antero-lateral network. (3.) Still higher up (Plate I, Fig. 3; Plate XIII, Fig. 3”) the central canal which has been hitherto somewhat elongated, of a narrow oval form, changes to a trian- gular shape with curved sides, the apex pointing forwards, and bridged behind by a thick band of commissural fibres connecting the posterior nuclei, now the nuclei of the vagus roots (Fig. 3", V). The principal changes to be noticed in this region are the rapid increase in the number of cells forming the post-pyramidal (p, p) and restiform (7,7) nuclei, which fill the entire posterior and postero-lateral columns, encroaching on the caput and thick band of external arciform fibres, with both of which they seem to be connected by numerous bundles of curving or wavy fibres (Fig. 3%, a). A remarkable collection of longitudinal fasciculi is here plainly mani- fest, which, beginning a little lower down, comes now distinctly in sight just at the entrance of the vagus roots (/), separating them into anterior and posterior divisions. The cells of the antero-lateral nucleus, instead of being collected into compact groups as below, are somewhat scattered, forming various wavy groups which nearly fill the antero-lateral columns of the medulla (B). (4.) As we continue to ascend (Plates I, XIII, Figs. 4, 4") the commissural bridge between the two vagal nuclei is split open, forming the fourth ventricle, on each side of which are situated the nuclei of the hypoglossal and vagal nerves, the anterior portion of the vagus nucleus being especially conspicuous from its crowd of obovate cells. The longitudinal fasciculi in connection with the vagus nucleus are very promi- nent, separating the roots into two divisions, the posterior bundles either entering a small nucleus behind the longitudinal fasciculi, or bending around them towards 4 GRAY SUBSTANCE OF THE MEDULLA OBLONGATA. the anterior part of the nucleus. The restiform and post-pyramidal nuclei are filled with numerous cells, and the latter is closely connected with the vagus nucleus by means of a spur from each, the post-pyramidal body being as it were wedged or dove-tailed into the vagus nucleus. The cells of the caput gradually increase in size and number as we ascend, the caput itself being traversed by the vagus roots. The longitudinal fasciculi in connection with the vagus continually increase in size, and are reinforced by another system of bundles (m) which appear in that portion of the nucleus from which the auditory nucleus is subsequently developed. The lower part of the raphé constituting the olivary commissure contains many cells, rather larger than those of the olivary bodies, and scattered cells are found throughout the entire length of the raphé, as well as in all parts of the anterior and antero-lateral network. At about this height little nuclei are found con- necting the raphé and hypoglossal nuclei with the olivary bodies and antero- lateral nuclei. (5.) Still higher up (Plates I, XIII, 6, 6%) the hypoglossal nucleus begins to diminish somewhat in size, its cells being smaller and much less numerous, though a considérable number of large cells are still to be seen as long as the nucleus con- tinues distinct. The cells of the vagus nucleus are very numerous and the roots very distinct. - Posteriorly we begin to trace the formation of a new nucleus (A), in the hinder portion of the vagus, or rather between the vagal and post-pyramidal nuclei. This mass, which is pyramidal in shape, with its longest convex side fitted into the vagus nucleus, its concave side being turned towards, and receiving the post-pyramidal body, becomes the principal nucleus of the auditory nerve. ‘The vagus nucleus is now much diminished in size, and is thrust forwards and wedged in between the newly formed auditory nucleus and that of the hypoglossal. The new mass contains cells of large size, especially at the apex, which projects into the restiform body and into the posterior border of the caput, with both of which it appears to be connected. The restiform and post-pyramidal bodies in this region are thickly studded with large cells, and both the vagal and auditory nuclei are bordered by a network, formed by the passage of numerous longitudinal fasciculi, which continue to increase both in size and number as we ascend (Fig. 6%, 7, m). The caput cornu through which the large roots of the vagus pass, is thickly studded with cells of medium size. The antero-lateral nucleus is still quite conspicuous, but the cells are separated into more distinct groups, intersected in every direction by the arciform and transverse fibres. Cells are also scattered in the network by which the entire edge of the caput is surrounded, embracing with their processes the large bundles of longitudinal fibres which traverse it. The olivary bodies have now obtained their maximum dévelopment, and soon begin to diminish in size with the diminution of the hypoglossal nucleus and roots (Figs. 6*, 7%, O). In the upper portions of the medulla the remains of the olivary lamina seem to be filled with larger cells, which have replaced the small regular cells of; the lower portions. They still extend across the raphé through the commissure. (6.) In the section just above the preceding (Plates I, XIII, Figs. 7, 7°) the hypoglossal nucleus, though still large, contains but few cells, and these very much HUMAN AND MAMMALIAN. FA) scattered ; no distinct roots can be traced to the surface. The vagus nucleus still contains numerous cells, mostly crowded back from the apex. ‘The nucleus has been pushed forwards so that its base no longer lies on the floor of the fourth ven- tricle, but is separated from it by a commissure of fibres and cells connecting the hypoglossal nucleus with that of the auditory. The auditory nucleus (A) is now quite large, pyramidal in form, and has already absorbed the outer portion of the vagus nucleus as well as the post-pyramidal body. It is bordered along its outer edge by a network of fibres, inclosing large and numer- ous longitudinal fasciculi, forming a very conspicuous fringe, which still higher up is more distinctly separated from the inner portion, forming a very complete border, called by Clarke the “outer nucleus.” Both portions of the auditory nucleus con- tain numerous cells of medium size, obovate and stellate. The restiform body is still crowded with cells, and at its outer edge gives off fringes of fibres reaching into the dark border of longitudinal fibres by which it is now bounded (%), the band of external arciform fibres (a) being pushed further for- wards, and thinned off posteriorly more and more, to make way for the posterior and anterior divisions of the auditory roots, which presently make their appearance. The caput is penetrated by the vagus roots and studded with small cells, particu- larly near the apex of the vagus nucleus. It is also connected with the restiform body, and with the point of the auditory nucleus, by a network of cells and fibres, and anteriorly with the remains of the antero-lateral nucleus. The small cells of the olivary bodies have mostly disappeared, except in the immediate vicinity of the raphé. Some cells are still persistent in the locality of the antero-lateral nucleus, while further back and close to the caput a large group is seen, the commencement of a column which steadily increases as we ascend, its some- what large cells being finally grouped together as the upper olivary bodies (Plates XIII, XIV, 0’). In (Fig. 7) these cells as well as the remains of the antero- lateral nucleus appear to be connected with the posterior portion of the hypoglossal nucleus by radiating fibres. (7.) Still higher up the principal changes consist in the gradual pushing forwards of the vagus nucleus, which, as it is pushed towards the apex of the great triangular mass formed by the fusion of the vagal, hypoglossal, and auditory nuclei, becomes the nucleus of the glosso-pharyngeal. ‘These changes have been well figured by Stilling (Teaxtur und Function der Medulla Oblongata. Erlangen, 18438, Taf. vii, Figs. 1—6). The roots of the glosso-pharyngeal subdivide into many bundles in their course through the caput; some seem to pass into the auditory nucleus, some into their own proper nucleus, whilst some, especially in higher sections, reach for- wards as far as the remains of the hypoglossal nucleus. The restiform body is still further reduced in size by the dark border of longitudi- nal and oblique fibres by which it is surrounded, which has now attained very con- siderable breadth. The olivary bodies have entirely disappeared, with the excep- tion of a few quite large cells which still linger about the raphé near the olivary commissure, 6 GRAY SUBSTANCE OF THE MEDULLA OBLONGATA. CHAPTER IF. MORPHOLOGICAL CHANGES IN THE MEDULLA OBLONGATA OF MAN. (1.) In the region of the first cervical nerve the general form of the human medulla has been very well represented by Stilling’ and by Clarke. The general plan is similar to that observed in the sheep, with slight differences, chiefly due to the nearly circular form of the human medulla, as compared with the more elongated or elliptical form in most of the mammalia, producing a greater concentration of parts, especially in the lower regions, where the contrast is very decided. The restiform and post-pyramidal nuclei are developed earlier and are much larger in man and the carnivora than in the lower mammalia, and a few other differences occur higher up, which will be noticed presently. (2.) Figs. 17, 17%, Plates V, and XIV, show the general arrangement of parts in the vicinity of the decussation of the pyramids. By comparison with Plates I, and XIII, Figs. 1, 1%, it will be seen that the principal differences consist in a more complete separation of the cervix (d) and caput (6), and in the much greater devel- opment of the restiform (7, r) and post-pyramidal (p, p) nuclei, which are already very prominent and contain very many cells. The post-pyramidal nuclei have expanded backwards into a fan-like network of cells and fibres, nearly filling the post-pyramidal bodies on each side of the posterior fissure. ‘The cells of the resti- jorm nucleus are scattered throughout the posterior portion of the cervix, but are mostly concentrated along its outer border, lateral as well as posterior; they are large and easily distinguishable, even with a low power. ‘The cells of the tractus intermedio-lateralis (¢) are still persistent along the outer border of the gray sub- stance, between the anterior and posterior cornua, but are mostly pushed inwards towards the central canal, behind and on each side of which soon appears a large group of cells, constituting the nucleus of the spinal accessory. The caput cornu (4) contains a few scattered cells, as also does the network extending across to the anterior cornu, which latter contains very numerous large multipolar cells. The large wings formed by the tractus intermedio-lateralis (¢), are here plainly seen; they have been called by Reichert* the /ateral cornua (seitliche Striinge oder Horner). 34 THE INDIANS OF CAPE FLATTERY. 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 Southemer, in 1855, about 30 miles south of Cape Flattery, afforded a rich harvest of old iron and copper, as well as engineer’s tools, THE INDIANS OF CAPE FLATTERY. 35 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 JB WY 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 very 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 required. The principal articles manufactured by the Makahs are 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 up 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 off with wedges, until the greatest width is attained. The two ends are then rough-hewed Stone hammer. 36 THE INDIANS OF CAPE FLATTERY. 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 15; 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 THE INDIANS OF CAPH FLATTERY. 37 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 scarphing. driving them into holes bored to receive them. But at present 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 alder ; 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 38 THE INDIANS OF CAPE FLATTERY. 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 yard, 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. es Caneomnde: sail. oe 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 THE INDIANS OF CAPE FLATTERY. 39 average passage, however, is about three days for the distance named, which includes camping two nights. WHALING AND Fisninc GrAr.—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, 6. These are 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 whites. Ropes of greater size, such as are 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 40 THE INDIANS OF CAPE FLATTERY. 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 dey 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-shd-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. THE INDIANS OF CAPE FLATTERY. 41 Lines for small fish are 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 correct. 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 to obtain fish hooks and lines from the whites. In 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, 1869. 42 THE INDIANS OF CAPE FLATTERY. 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. 23. Fig. 24. 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, Fish club. 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. Boxss, 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, and 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 THE INDIANS OF CAPE FLATTERY. 43 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. WM NICHOLS 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 dyeas 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. Wooden bowls of maple or fir knots. FEATHER AND Doa’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, 44 THE INDIANS OF CAPE FLATTERY. 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. 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’ is procured at Kwilléyute. 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 jargon 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. * Diatomaceous earth. (G. G.) THE INDIANS OF CAPE FLATTERY. 45 Marts, 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 Kwillé- 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 paint that dries readily and is very durable. The designs are drawn with brushes made of sticks, with the ends chewed. Some Indians, how- ever, use brushes or pencils of human hair for these designs as well as those on the miniature canoes; but the 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 Fig. 31. Conical hat. 46 THE INDIANS OF CAPE FLATTERY. 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 otter. : The baskets made by the Makahs are classed according to the material of which they are formed, and the uses to which they are 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- Fig. 32. 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-hé-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 pé-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 alge, 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 omament. 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. THE INDIANS OF CAPE FLATTHERY. 47 Their ornaments consist mainly of the head and ear decorations worn by young girls, and of pieces of variegated shell inserted in their noses and ears. The first are made of the Dentaliwm, 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 Haliotis, 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 are 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 Haida and Chimsyan tribes the art of working in precious metals has attained a considerable degree of perfection. Bows anp Arrows, FisH, AND Brrp-spEARS.—The bow is usually made from yew, and bent in the form shown in Fig. 33; but many are straight, simply acquiring a curved form when bent for use. Those that are 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 48 THE INDIANS OF CAPE FLATTERY. 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 implemeuts, 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 spear. THEH INDIANS OF CAPE FLATTERY. 49 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.’ Sones.—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 “ wali-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 Nittmat Indian, by the name of Bah-die, who was quite a favorite with the Makah boys. Some prank that he played caused his name fo 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. + Arrow and spear-heads of stone seem not to have beem 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 1869. 50 THE INDIANS OF CAPE FLATTERY.. Meruop or Warrarr.—The causes of feuds and hostilities between the coast tribes 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 remembered, 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 évergreen. They assembled on the beach previous to starting, where speeches were made and war dances performed ; they then 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, * THE INDIANS OF CAPE FLATTERY. 51 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 énemies 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 River and Cape Flattery, is at Kwilléyute. 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 52 THE INDIANS OF CAPE FLATTERY. 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' 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 Kobétsi, 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 and 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 kot-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 Sekéwt’hl, the head chief of the tribe, who was appointed such by Governor, Stevens at the time of making the treaty. Sekdwt’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 Rocks, where both father and son reside. THE INDIANS OF CAPE FLATTERY. 53 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 relative. 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 by 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 54 THE INDIANS OF CAPE FLATTERY. 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 @ slave went to Kwilléyute 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 toward 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 ina 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, THE INDIANS OF CAPE FLATTERY. . 55 who, with his brother Obiee, claimed all the shore to the Hoko River, a distance of about eight miles. Deeaht died without issue, and his brother Obiee or Odiee 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; and 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, Trapitions, Erc.—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 56 THE INDIANS OF CAPE FLATTERY. 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 18038, 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. Theyclaim 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 THE INDIANS OF CAPE FLATTERY. 57 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 Waiatch village and Neeah Bay, making an island of Cape Flattery. ‘The water suddenly receded, leaving Neeah 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 Kwenaitchechat. 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 Kwilléyutes, 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 Kwilléyutes. There is no doubt in my mind of the truth of this tradition. ‘The Waatch prairie shows conclusively that the water of the Pacific once flowed through it; and on cutting through the turf at any place between Neeah Bay and Waatch, 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, 1869. 58 THE INDIANS OF CAPE FLATTERY. 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." The only genealogical record that has been related to me is one commencing twelve generations ago, beginning with Deeaht and his brother Obiee, or Odiee. ‘This was told me by an old chief, named Kolchote, or Kalchote, who died two years ago. He 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 Deeah, 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-é-sub, Ko-shah-sit, Tai-is-sub, Kloo-kwa-kay, Yah-hie, and Kow-é-das. The daughter of Kow-é-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 KKalchote 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.” 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. 2 The earlier names in this genealogy are probably of mythical personages.—G. G. THE INDIANS OF CAPE FLATTERY. - 59 chief had a boy and girl who were twins, and could scarcely be told apart; so they dressed the boy in his sister’s clothes, and delivered him to Deeaht; 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 Neeah 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 Deeahks, or Deeaht. Another figure, in the centre, is named Klessakady, 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 concemed, 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 are 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 chiets 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 tales 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 Cédakanim, 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 60 THE INDIANS OF CAPE FLATTERY. as merely complimentary titles. It was thus that the great chiefs of the Nootkans and Clyoquots made the early discoverers believe 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-hék-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 THE INDIANS OF CAPE FLATTERY. 61 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 more. MytnoLtocy.—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 aname; 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.”’ 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.” 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- braces everything supernatural.—G. G. 2 A similar custom existed among the Peruvians, and runs through nearly all modern Europe. For the antiquity and universality of some superstition connected with sneezing, v. Encycl. Brit. also Encycl. Metrop., and Rees’ Encycl.—G. G. 62 THE INDIANS OF CAPE FLATTERY. 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 Klé-sea-kark-tl.’! 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, or 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 Tsidrk, or medicine tamdnawas, 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’hlakloots, 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 tamdnawas, 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. THE INDIANS OF CAPE FLATTERY. 63 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 all considered tamdnawas 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 generally 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 up 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 retuned 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 64 THE INDIANS OF CAPE FLATTERY. 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 tamanawas, 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-hdé-e-ap-béss 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. “TI 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 * 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. THE INDIANS OF CAPE FLATTERY. 65 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-hd-e- ap-béss 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-béss, 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- ho6-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-k6-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-de-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 thismanner. 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, 1869, 66 THE INDIANS OF CAPE FLATTERY. 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. look-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 Dukwally 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 tamdnawas 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, others 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 THE INDIANS OF CAPE FLATTERY. 67 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, which 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 68 THE INDIANS OF CAPE FLATTERY. 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- THE INDIANS OF CAPE FLATTERY. 69 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. 36. No. 4119. 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, 70 THE INDIANS OF CAPE FLATTERY. 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. 40. Fig. 41. No. 4117. SSS Ss 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, eveh 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 THE INDIANS OF CAPE FLATTERY. vel 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 trailmg 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 flour, and white cloths around their 712 THE INDIANS OF CAPE FLATTERY. 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’hlikloots. 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-hék-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 dentalium, 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.