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Maps, plates, charts, etc., nay be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hend corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Les cartes, planches, tableaux, etc., peuvent Atre filmAs A des taux de reduction dIffArents. Lorsque le document est trop grend pour Atre reproduit en un seul clichA. il est filmA A partir de Tangle supArieur gauche, de gauche A droits, et de haut en bas. en prenant le nombre d'images nAcessaire. Les diagrammes suivants illustrent la mAthode. rata >elure, A 1 2 3 32X 1 2 3 4 5 6 \. ■V I ihtfior; JlsoociaHon for fl)c |l6uancomcnf of Science. |0/i the North-Western Tribes of Canada. —Ninth Report of the Committee, consisting of Dr. E. B. Tylor, Mr. G. H. Bloxam, Dr. G. M. Dawson, Mr. R. G. Haliburton, and Mr. H. Hale. ITfie Committee were appointed, as in former years, to investigate the physical characters, langnages, and industrial and social condition of the North-Western Tribes of the Dominion of Canada. In consideration of the difficulties and delays in completing their vork of Canadian exploration and editing its results the Committee havo ecu reappointrd for this year, without a grant of money. They are pus enabled to send in the following report, by Dr. Franz Boas, on the Tribes of the Lower Fraser River,' in continuation of his previous com- ^lunications. This, however, does not exhaust the anthropological infor- nation in course of being obtained and put in order by the Committee, Hio hope to bring their investigations to a close during the present year, jud to report finally to the Meeting of the Association in- 1895. H 454 U -11 m ■' I i. 1 Nli REPORT— 1894. The Indian Trihef of the Lnnier Fmser River. By Dr. Franz Boas. In the sixth report of the Committee I described the cnstoms of thel Lku'ngKTi, the most sonthern group of the Coast Salish living on Britishl territory. The northern neighbours of the Lku'ngEn, wlio will be de-l scribed in the following pages, speak the K'auetcin (Cowiclian) langnii!:e.| This dialect of the Coast Salish is spoken on Vancouver Island from (Sua- nitch Inlet to Nonoos, on the islands north of k" aaniteh Peninsula and nn| the Lower Fraser River ns far as Yale. The language as spoken on Van- couver Island and on the mainland shows slight dialectic diff'urcnccs, tliel most striking ones being the general substitution of I for ii, and of a for i}i on Fraser Uivcr. I have given elsewhere some notes on the tribes ofl Cowichan River and of Nanaimo which belong to this group.' Tliereiurei I confine nij.solf in the following pages to remarks on the tribes of tliel maiidand, whom I studied in the summer of IB'.'O. The Cowichan of the mainland are divided into fourteen tribes, eachl forming a village community. The inhabitants of each village are believedl to be tiie descendants of one mythical personage. I give here a list of| tribes, their villages, and the names of the mythical ancestors : — Tribe. QmE'i.'koyim. Koa'antEl. 3. Ee'etse. 4. Ma'9Qui. 6. LEk'a'mEl. (NEk'a'niEUi). Tc'ilEQue'uk-. 6. 7. 8. 9 10. StsEe'lis. Skaii'elitsk. PEla'tlq. Pa'pk'um. Villajjes. Ancestor. Ma'le, on North Arm of Fraser River. Pii'pkEltEl (Hag). Stcnwa'cEl.ncar South Arm of Fraser River. K alK't.sEniEs Tce't.stlEs, at New Westminster. (Iiadgor). SElts'a's, at head of Pitt Lake, summer Tsata'sKltKn. villnge. Cuwa'lEQKt, at lower end of Pitt Lake, win- ter village. Ma'inaknrae, above Langle}', on left bank. Sk'Ele'yitl (beaver). Kftkoue'uk', on Snmass Lake. La'qaui, summer village. Skuya'm, winter village. Ts'uwii'lC', Qo'Ies (on upper part of Chillu wak l{iver). StsEe'lis. Skau'c'litsk, Skua'tats. Tca'tcoHil, Tce'iam. Pa'pk'um. lalEpk-e'JEm (^sturgeon). T'e'quliitca. 11. Slyi'ta. 12. Ewa'wus. 13. Ts'akua'm. 14. QEla'tl. Squhii'mEn (Agassiz). SqE'ltEN (two miles above Hope). CilEk'ua'il (Yale), Cuwulse'lEm. Asila'o. Ts'a'tsEmilt/J. Kulte'mEltQ. Qii'latca. Aiuwii'luQ (mountaiii| goat). Autlte'n. Snwila'siii. Qe'lqElEmas. The tribes above Skuya'm are coUectiveV called Te'it = those up river,! The tribal traditions tell that Qals, the deity (see p. 463), met the ances-j tors of all these tribes and transformed them into certain plants orT animals which generally abound near the site of the winter village. Fun instance, Male is well known for the great number of flags growing inl the slough near the village, mountain-goats are found not far fron Pa'pk'um, and so forth. In many cases the ancestor is said to have btenl transformed into a rock of remarkable shape or size, which is found noj far from the village. Thus T'e'qulatca, Qii'latca, and Autlte'n are stilf shown. I do not understand that the tribe itself claims any relatiousliifj with these animals or plants, but nevertheless these ideas must be conj ' American Anthro2)ologixt , 1880, p. .321 ; • Zur El hnologie von Britisch-Colum1iien,J Petermann's MitthcUvtigen, lbH7, No. 5; VvrhawHiingen tier Berliner Genclltolui^'t f» Anthropoliigie, Ethnoliuji" und Urgcachichle, 18!)1. p. (528. Franz Boas. Ele'yitl (beaver), [To face p. 454. \i- wot of Lkii'n- gEn. J Qii'wulKfs marries t'kitltu't of Ahilii'o. Snrrieya marries TcKlA'qu- WMt of Sk'tsa's, daughter of Kil'uwa. / >a's S Ts'Etsa'inEt marries Ts'a'mE- \ koat of Sk't-sa's. These pedigrees are also of some interest, as they show the mode of intermarriage among the tribes of these regions, and as they bring out the extermination of whole families very clearly. It appears that the mortality of children is the principal cause of diminution, much more so than decrease in the number of children to eacVi family. It appears that the tribes of Harrison River intermarry with tlie Lillooet tribes north of Harrison Lake. These tribes are organised essen- tially in the same way as those of Fraser River, each village community claiming a common ancestor. Thus the ancestor Qa'wulEts of the Sk'tsiVs is said to have been a bear, who assumed the human form and built a town; the PotE'mtEn claim to be the descendants of a stone hammer | and of chips which married tw^o women. I do not need to describe the houses of these tribes, as they are the I Bame as those of the Lku'ugEn. Above Harrison River subterraneous lodges like those of the Shush wap were sometimes used, although the I large wooden houses were more common. I was told that the chief of I Sk'tsa's, north of the upper end of Harrison Lake, owned a house with painted front. A carved pole with the figure of a raven on top stood in] front of the house. ox THE NORTH-WESTERN TRIBES OF CANADA. 457 The modo of life, fiHhin^, use nf canoe and implements do not differ materiully from tlu)8e of the Lku'ngEn. CrSTOMS REKERRINO TO MARKIAnE AND DeATH. Tlio marrinj^e cnstoniH am almost the sarao as those of the Lka'ii^En. WIk'ii a yonng inaii dt'sires to marry a certain girl he informs his parents. At'tor having gained their consent lie goes to the house of the girl's father iuidsits (h)\vn outsidu close to the door. At night he returns home. For thne (lays ho continues to sit there silently. Then the girl's father, knowing his intentions, invites many people and has nuits and blankets spread near the tire. lie sends two old men to invite the young man, who enters the house following this invitation. He is seated on a mnt and a pile of blankets is placed near him. His father, who kept a watch- man near the house, is iidbrmed at once, when the young man is invited to enter the house. He sends four blankets to the two old raen who invited his son. The girl's mother meanwhile prepares a large dish tilled with choice food, which her husband presents to the young man. The latter eats a littlf; and returns home. Then his latl-er sends presents of hiankets and other valuables to the girl's father. This is continued tor three or four days, when the girl's father is asked if he is willing to give the girl in marriage to the youth. The o sent being given, the {rrooni's father asks all his relatives and followers to asF-nible on the following mnnif.ig in order to fetch the bride. They load their canoes with food and blankets and start for the bride's house. Meanwhile her hou' is cleaned, and after some time the canoe:^ land, the blankets are earried np to the house, and after the purchase of the girl has been settled, the dishes filled with food are carried to the house. The fathers exchange promises of kindly treatment of the couple, in the course of which the groom's father states that he paid a high price for the girl, because he wants to prevent a separation of the couple. Then the visitors return to their canoes. After some time four old men lead the bride to the canoe, holding her by her blanket. Among the tribes entitled to the privilege of using the Sqofi'eqoe, one of these men wears the Sqoa'eqoe mask. He follows the girl. Another one carries a rattle. They walk over mats or blankets spread from the door to the landing-place. After they have delivered the bride to the groom, they are paid two blankets each by the groom's father. The latter distributes blankets repeatedly among the bride's relatives, first in her house, later on before leaving, from the canoe, an old man of his family delivering an oration meanwhile. Then blankets are given to the chief of the bride's family, who distributes them. Before the visitors leave, the bride's father presents blankets to the groom's father, who distributes them among his people. When the party arrive at the groom's house, his parents, uncles, and aunts receive the young wife with presents. After the marriage the two families feast each other frequently. Sometimes chiefs betroth their children in early youth. They bind themselves by exchanging presents. In this case the ceremonies are somewhat simpler. The parents guard their children with particular care. When they are old enough to be married the youth assembles many of his friends and sends word to his bride's parents, stating when he intends to come. At the appointed time he lands and brings many presents, food and blankets, to his bride's father, which the latter distri- H2 f rf 458 REPORT — 1801. butes among bis family. The bride's father presents one blanket ami some food to each of his visitors, who depart, taking the bride ah)ng. As a rule, the latter follows her husband. When she gets old and sickly she ofien returns to her own vilhige, in order to be buried with her relatives, Only when some of he < children preceded her in death she is buried with them. Althougb chiefs were in the habit of taking wives in other villages, marriages among families of the same village were not forbidden. The customs of the Lillooet tribes above Fort Douglas were difl'emnt. Girls when of age slept with their mothers. When a man intended to marry a girl he crept stealthily up to her bed and tried to take hold (if her heel. The meaning of this action is said to" be founded on the fact that the heel of the woman is near her private parts when she squats, as Indian women are ui the habit of doing. She informs her father at once that a certain man has taken hold of her heel, and he must marry her. She follows the young m^'i to his parents. As soon as they arrive, the groom's mother tills many baskets with boiled food and sends them to the bride's mother, while the male relatives of the youth carry blankets a:id other presents to the gill's father. They are invited to sit down ami given a feast. The bride's father sends the groom bows and p.rrows ami shoes that he may be able to hunt for his wife. The groom's mother gives her dentalia for her hair, earrings, and bracelets. After the young man has killed a number of deer he carries them, helped by his friends. to his wife, and asks her to take them to his father-in-law. She asks several women to help her, and they take the meat to her father's house, The young couple and the parents continue to exchange presents for several years. I have not learned anything of importance regarding customs refer- ring to birth. The nanios are given by paternal and maternal relatives, and eacb family and tribe has its own names. For this reason each person has several names, and is called in eacb village differently : in his mother's village by the name of the maternal relative after whom he is called ; in his father's village by the name of the paternal relative whose name he has received. The ancient burial customs were described to me as follows : — Each family had its own burial-place, which consisted of a large box or a small house built on piles. This building was erected by members of the family only, and all those who helped to make it received ten blankets in payment from the chief. All the members of a family were placed in this box or house. The first one to die was placed in the north east (or north-west) corner, the face turned eastward, the body lying on its left side. The next one was placed south of the first, and so on until one row was filled. Then a new row was begun, and the dead ones were all deposited in the same box until it was full. Persons who were very fond of each other were often placed side by side. When the building was full, the bones were taken our, put on new blankets, cleaned, and placed in a new box. Evidently they were piled up in one corner, as there was room for additional burials in the new box. After the bones had been replaced three or four times, they were not taken out again, but a new house was erected. Chiefs and common people were buried ii« separate houses or boxes. The burial ceremonies were as follows : — Immediately after a death had ocenrred, the corpse was prepared for burial by an old man, who had first to chew cedar leaves as a protection against the dangerous influences ON THE NORTH-WESTERN TRIBES OF CANADA. 4o9 blanket ami lo alonw. As iid sickly she her relativos. 3 buried with ves in other aot forbidden, ^ere difl'eront. a intended to :) take hold of (d on the fact she squats, as father at oiicf ist marry hor. ley arrive, the sends thera to •arrv blankets • sit down and id p.ri'ows and 'oom's mother Fter the young by his friends, iw. She asks father's house, 9 presents for pastoras refer- ernal relatives, on each person n his mother's le is called ; in irhose name he dUows : — Ea(di box or a small 3mbera of the ,cn blankets in Bvere placed in the north east ly lying on its \(l so on until ead ones were who were very n the building I, cleaned, and one corner, as fter the bones out again, but vere buried iu after a death man, who had rous influencoH of contact with a corpse. He washed the body, painted it red, put on the bracelets and other ornaments of the deceased, doubled it up, so that the knees touched the chin, and wrapped it in blankets or mats. A young man must not do this work, as he would die soon. When the deci-'ased had been a chief or a personage of importance, all the neigh- bonring tribes were invited to take part in the following ceremonies. After tliey had assembled, the wife of the chief mourner gave each water to wash his face. Then the guests were given a feast, and on the follow- ing day the corpse was placed in a canoe and removed to the burial-ground, where it was deposited not far from the scaflbld which served for the final bniial. The guests returned to the house, and were given again water to wash their faces. For four days the body was left standing, that the dead might be able to return in case he should resuscitate. Then, on the tifth day, before sunrise, and before partaking of any food, the mourners and guests returned to the burial-ground. If the deceased owned the Sqoa'eqoe, the latter was carried there by an old man, who received payment for this service. Slaves, blankets, and other property of the deceased were taken along. Four old men put the body into the house. They must fast until late in the evening, when the chief mourner gave a feast. The slaves were killed and placed on top of the burial- honse, where the blankets were also deposited. Other objects were tied to branches of trees near the burial-ground. Only those objects which the deceased valued most highly were placed in the house. It is stated that the ])eople were allowed to take away all those objects which were deposited near the box. In the evening of the same day the chief mourner gave a feast, during which everything was burned that belonged to the deceased. An old man threw the objects into the fire. The guests were presented with blankets, and returned home. If the deceased was a chief, his son fasted and bathed in ponds on the mountains, until he believed that he had seen a spirit which gave him supernatural powers. Then he began to collect property. When he had gathered a larire amount, he invited all the neighbouring tribes, and gave a feast which lusted for four days. Then he selected two old men, who had to tell the people that he was going to assume his father's name. The young man, with his wife and children, stood on the scaffold in front of their house, and while the woman and children were dancing there, the old men delivered orations, and the young chief distributed blankets among his guests, throwing the blankets down from the scaffold. It does not appear that it is forbidden to mention the names of deceased persons. The burial customs of the Lillooet are somewhat different. I was told that the dead are placed * so that their backs never turn toward the sun.' They are laid on their left sides, the head westward, the face southwai'd. Old men are hired, to paint the face of the deceased, and they deposit the body in a cave as described before. The weapons and implements used by the deceased are buried near the grave, but his friends are said to be permitted to keep some of his implements, provided tlie son consents. HuNTiNQ AND Fishing. Man and all animals which are hunted are considered one great family. The porcupine is called the eldest brother, and is considered the strongest. Next in rank is the beaver, third the ts'etspek' (?), fourth 460 REPORT— 1894. \ the buffalo, fifth the mountain-goat, sixth the black bear, seventh the elk, eighth the marten, ninth the eagle. The mink is one of the very last among the brothers. Accordingly there are a number of restrictions and regulations referring to hunting. When a porcupine is killed, the hunter asks his elder brother's pardon, and does not eat of the flesh until the ensuing day. The mountain-goat hunter fasts and bathes for several nights. Then early in the morning he paints his chin with red paint, and draws a red line over his forehead down to the point of his nose. Two tail feathers of the eagle are fastened to his hair. These ornaments are believed to enable him to climb well. The elk hunter adorns his hair with coal, red paint, and eagle-down. His chin is painted red, and two red lines are drawn Horizontally across his face, one passing between nose and mouth, the other over his eyes. Those who go to catch sturgeon bathe in a pond early in the morning. They rub themselves with bundles of a plant called tsh'utlptie until they bleed. Then they smear their bodies and faces with red paint, and strew white eagle-down on their lit ads. P]ach winds a thread made of mountain, goat wool around his head, and another one around his waist. A woven blanket of mountain-goat wool is painted red, and put on. The fish is caught in the following manner: — Two canoes are allowed to drift down river, a net being stretched between them. The oarsmen are seated on the outer sides of the canoes only. The net is stretched between two poles. As soon as a sturgeon is caught, the two canoes approach each other, and the net is wound up by means of the poles. While this is being done the 'sturgeon hunter ' sings, and by means of his song pacifies the struggling sturgeon, who allows himself to be killed. The fisherman must distribute the sturgeon among the whole tribe, each person receiving a portion according to his rank. 1 was told that the Tc'ilEQue'nk" do not catch sturgeon. This is probably due to their recent immigration to the Fraser River Delta. The origin of the various designs of ornamentation used by hunters is made clear by the following story, which was told to me by George StsEe'lis, chief of that tribe. His grandfather, who was chief at Sk'tsii's, accompanied another man on a bear hunt. After two days* search they found the tracks of a black bear, and soon their dog scented the cave in which the bear was asleep. They tried to stir him up by means of long sticks. When he did not come they made a large fire at the entrance of the cave in order to smoke him out. Still he did not come. Then the hunters thought he was dead, and the companion of George's grandfather crawled into the cave. At once the bear took hold of his head and dragged him into the cave. The grandfather, on seeing this, fainted, and remained in a swoon for three days. When he awoke, he saw his compai.ion coming out of the cave. He told him : ' When I was hauled into the cave, the bear took off his bearskin blanket, aud I saw that he was a man. He bade me sit down, and told me : Henceforth, when you go to hunt bears, paint the point of your arrow red, and draw a red line along its shaft. Draw a line of mica across your face from one temple to the other across your eyes, and one line of mica over each cheek vertically downward from the eyes.' When the hunters reached home they told 1 their experiences. Henceforth the people followed the instructions of the j bear-man, and were successful when hunting bears. The panther is not hunted by the StsKe'lis, because he is supposed to I ON THE NORTH-WESTERN TRIBES OF CANADA. 461 er brother's help the people when hunting deer. In reference to this belief, George StsEe'lis told me that his grandfather and a man named A'm'amaltsen went hnnting in their canoes on Harrison Lake. Soon they saw a number of deer crossing the lake. A'm'amaltsen went in pursuit, but George's grandfather stopped on hearing a panther call him. He went ashore, and immediately a panther jumped aboard and asked to be carried across the lake. The man obeyed, and when he had almost reached the other Bide, the panther jumped ashore, crying Hum! hum ! He jumped up the mountain, and soon a great number of deer came down the hills, which the panther had sent. Ever since that time he has helped the StSEe'lis in hunting deer. These tales are interesting, particularly on account of their close similarity to the traditions of the animal totems of America. A great number of restrictions and regulations refer to the salmon. These rules are similar to those observed among the other coast tribes. When the fishing seoion begins, and one of the fishermen catches the first sockeye-salmon of the season, he carries it to the chief of his tribe, who delivers it to his wife. She prays, saying to the salmon : ' Who has sent you here to make us happy ? We are thankful to your chief for sending you.' Then she begins to cut it. She commences at the tail, holding the latter with her foot, and cutting along the belly towards the head. After having reached the middle of the fish she must rise, go to the head, hold the latter with her foot, and make another cut from the head along the belly towards the middle of the fish, thus completing the whole cut. She is forbidden to turn the salmon. Then the fish is roasted on a frame placed over the fire. After one side is done, it is turned over. The skin and the bones must not be removed. Then the whole tribe is invited. The plant pe'pek'oi and pewter grass are placed in a basket, rubbed, and a decoction is made of these plants, which is used as a medicine ' for cleansing the people.' The guests drink this decoction, and then every member of the tribe receives and eats part of the fish. Widows, widowers, women during their menses, and youths must not eat of the salmon. Even later on, when the fish are numerous, and these ceremonies are dispensed with, they are not allowed to partake of fresh salmon, but eat dried salmon only. The sockeye-salmon must always be looked after carefully. The bones must be thrown into the river. It is believed that then they will revive, and return to their chief in the west. If not treated carefully, they will take revenge, and the careless fisherman will be unlucky. Beliqiom. Man is believed to have four souls. The main soul is said to have the shape of a mannikin, the others are the shadows of the first. In disease either the lesser souls, or the main one, leave the body. Shamans can easily return the shadouvs, but not the main soul. If the latter leaves the body the sick one must die. After death the main soul goes to the sun- set, where it remains. The shadows become ghost" (pcilekoi'tsa). They revisit the places which the deceased frequented during lifetime, and continue to do the same actions which he did when alive. Souls are believed to be taken away by the rising sun, which thus produces disease. They may be recovered by shamans. The belief of the identity of the shudow and the lesser soul accounts also for the custom that nobody 462 REPOllT — 1894.. I nial cleansing, as else the second husband or wife wc ' ' be subject to attacks of the ghost of the deceased. If one takes a particle of decayed tissue from a corpse and puts it into the mouth of a sleeping person, the latter will ' dry up and die.* Chiefs* children were carefully brought up. They were instructed in all arts. They were enjoined not to steal, and always to speak the truth. They were not allowed to eat until late in the evening, in order to make them industrious. Young men who returned from a successful hunting expedition were required to distribute their game among the whole trihe. Poor people did not train their children as carefully as chiefs and rich people. ' See the sixth report of the Committee ; also Vei'h. der Ges. fiir inthropologie Utt JJfWtrt, 1891, p. 550. ^tCT'W'^»'^ni'Wr"»^'^'7r7-^?TTT'7T^;^^^ 3K! r: n 17 •] PRINTED BY SPOri'IHWOOriK ami C«., NKW-STUKKT sgUARS l.O.NUON '{,