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Tous les autres exemplairas originaux sont filmAs an commanpant par la premiere page qui comporte une empreinte d'impression ou d'illustration et en terminant par la dernidre page qui comporte une telle empreinte. Un des symboles suivants apparaitra sur la dernidre image de chaque microfiche, selon le cas: le symbole — ^ signifie "A SUIVRE ", le symbols V signifie "FIN". Les cartes, planches, tableaux, etc., peuvent dtre filmAs d des taux de reduction diffArents. Lorsque le document est trop grand pour dtre reproduit en un seul clichA, il est film6 A partir de Tangle supArieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images nAcessaire. Les diagrammes suivants illustrent la mAthode. 1 2 3 1 5 6 Third Report of the Committee, comdsting of Dr. E. B. Tylor, Dr. Gr. M. Dawson, General Sir J. H. Lefhoy, Dr. Daniel Wilson, Mr. E. G. Haliijurton, and Mr. Geoiu.e W. Bloxam (Secretary), appointed for the purpose of investij/atinfj and publishing reports on the physical characters, laiif/uaf/es, and industrial and social condition of the North-western Tribes of the Dominion of Canada. The following ' Circular of Inquiry ' has been drawn up by the Com- mittee for distribution amongst those most likely to be able to supply information : — At the meeting of the British Association at Montreal in 1884 the subject of Canadian anthropology came frequently under public and private discussion. The opinion was strongly expressed that an effort should be made to record as perfectly as possii)le the characteristics and condition of the native tribes of the Dominion befor their racial pecu- liarities become less distinguishable through intermarriage and dispersion, and before contact with civilised men has further obliterated the remains of their original arts, customs, and beliefs. Two considerations especially forced themselves on the attention of anthropologists at Montreal : first, that the construction of the Canadian Pacitic Railroad, traversing an enormous stretch of little known country on both sides of the Rocky Mountains, has given ready access to a number of native tribes whose languages and mode of life ofi'er a field of inquiry as yet but imperfectly worked ; secondly, that in the United States, where the anthropology of the indigenous tribes has for years past been treated as a subject of national importance, not only have the scientific societies been actively engaged in research into the past and present condition of the native populations, but the Bureau of Ethnology, presided over by the Hon. J. W. Powell (present at the Montreal meeting), is constituted as a Government department, sending out qualified agents to reside among the western tribes for purposes of philologrcal and anthropological study. Through these public and private explorations a complete body of infor- mation is being collected and published, while most extensive series of specimens illustrative of native arts and habits arc preserved in the n.useums of the United States, especially in the National Museum at Washington. If these large undertakings be compared with what has hitherto been done in Canada, it has to be admitted that the Dominion 174 REPORT— 1887. Government, while thoy have taken some encouraging steps, as by the in- stallation of an anthropological collection in the muHcum at Ottawa, have shown no disposition to make the study of the native populations a branch of the public service. Anthropologists have thus two courses before them in Canada — namely, to press this task upon the Government and to carry it forward themselves. Now it is obvious that agitation for public endow, ment will not of itself sallico, as involving delay during which the material to be collected would bo disiippearing more rapidly than ever. If, how- ever, a determined attempt were at once made by aiithropologists, result- ing in some measure of success, public opinion might probably move in the same direction, and a larger scheme might, before long, receive not only the support of Canadians interested in the science of man, but the material help of the Dominion Government. On these and other considerations the General Committee of the British Association appointed Dr. E. B. Tylor, Dr. G. M. Dawson, General Sir J. H. Lofroy, Dr. Daniel Wilson, Mr. Horatio Hale, Mr. R. G. Hali- hurton, and Mr. George VV. Bloxam (Secretary) to bo a committee for the purpose of investigating and publishing reports on the physical characters, languages, industrial and social condition of the north-western tribes of the Dominion of Canada, with a grant of 'oOl. This committee the next year sent in a ' Preliminary Report on the Blackfoot Tribes,' drawn up by Mr. Hale. Their action in other districts was, however, much delayed by the difficulty of making plans by correspondence, and the committee were reappointed at Birmingham in 188G, in the hope that during the ensuing year Mr. Hale might be able personally to visit some of the tribes. It has now been arranged to collect information, as far as possible, over the vast region between Lake Huron and the Pacific, the materials thus obtained being edited and pi'esented in successive reports, as they shall be from time to time received, by Mr. Hale, whose experience and skill in such research are certified to by his volume embodying the ethno- graphy of the Exploring Expedition under Captain Wilkes and by his subsequent publications relating to Canada. As a means of obtaining data, the present memorandum has been drawn up for circulation among Government officers in contact with the native tribes, medical practi- tioners, missionaries, colonists, and travellers-: likely to possess or obtain trustworthy information. The I'esults gained from the answers will be incorporated with those of a personal survey to be made in some of the most promising districts by the Rev. E. F. Wilson, who has been named on the recommendation of Mr. Hale, and will act under his directions. Suggestions for Investigation. Physical Characters. — Tables of anthropological measurements &c. from Canada being extremely deficient, schedules drawn up by medical men and other qualified anatomists and naturalists will be highly accept- able. The following headings comprise the chief points on which infor- mation is needed in this department : stature, girth, proportions of trunk and limbs, cranial indices, facial angle, &c., brain capacity, peculiar bodily forms and features, special attitudes and movements, muscular force, &c., colour of skin, eyes, and hair according to Broca's colour-tables, form and growth of hair, skin odour. Statistics are required as to ago of maturity and decline, periods of reproduction and lactation, longevity. Especial import ON THE NORTH-WESTERN TRIBES OF CANADA. \75 )y the in- \va, have a branch ore thcni to carry c cndow- I material If, hovv- s, result. move in ceive not , but the e of the , General G. Hali- littee tor physical i-wostern cm mi t tee t Tribes,' however, ence, and hope that i^isit some sible, over rials thus :hey shall and skill le ethno- by his obtaining )n among al practi- or obtain s will be le of tlie n named ctions. ance attaches to the examination of mixed races, especially crosses of North American Indian with European and African, the resemblances and it IVom dosti'uetion. A <:jeneral ett'ort, it" now made, would save the record of several dialt>cts on the pnint of disappeaiMiuM!. It is siiLri^csted hy tho Committee that inijniry should he inaih; for lists of words &c. hitherto unpublished; that the terms and phrases possessed by intev|M'etors should he taken down ; that sentences and nariMtivi-s should be copied with tho utmost cai'o as to pi-onunciation and accent, and translated word by word. Particular attention is asked to two points in tho examination of these liintijuages. Care is reipiired to separate from the f^eneral mass of words such as bave a direct natui-al origin, such as intorjeetioTis expi'essing emotion, and words imitating natural sounds, as, for instance, the names of birds and beasts, derived from their notes or cries. It is desirable in such words to notice how close the spoken word comes to the sound imitated, for resemblances which are obvious from the lips of the native speaker are apt to be less recognisable when reduced to writing. It is also of interest to notice tho signiticance of names of places and persons, which often contain interesting traces of tlie past history of families and tribes. An ethnographic map, based on language, and showing as nearly as possible the precise areas occupied by the various tribes speaking distinct idioms, is a desideratum, and, if ])roi)erly completed, Avill be an acquisi- tion of the greatest value. Several part ial maps have heen published, mostly of tho region west of the liocky Mountains. Among these may be specially mentioned two maps by Mr. W. H. Dall, given in the first volume of the ' Contributions to North American Ethnology,' published by the United States Government — one of which i-elates to the tribes of Alaska and tlie adjoining region, and the other to the tribes of Washing- ton Territory and the country immediately north of it. These are con- nected through British Columbia by the excellent map which accom- panies the Comparat: e Vocabulai'ies of Drs. Tolmie and Dawson. A small map, by Dr. Franz Boas, in ' Science ' for March 25, 1887, with the accompanying report, adds some useful particulars concerning the coast tribes of that province. "With the additions which different ob- servers can supply for tlic various portions of the country, a complete tribal and language map of the whole Dominion might soon be con. structed. In forming such a map, it is desirable that the various lin- guistic 'stocks,' or families of languag(\s, completely distinct in grammar and vocabulary, should be distinguished by different colours. East of the mountains the number of these stocks is small, but west of them it is remarkably large. Besides showing the distinct stocks, the map should also show the several allied languages which compo.se each stock. Thus, of the widespread Algonkin family, there are in the territories west of Lake Superior at least three languages, the Ojibway, the Cree, and tho Blackfoot, all materially differing from one another. If, in the proposed map, the Algonkin poi'tion should be coloured yellow, the subdivisions in which these separate languages are spoken might bo marked off by boundary lines (perhaps dotted lines) of another colour, say blue or red. It would be proper to give the areas occupied by the different tribes as they stood before the displacements caused by the whites Following tho example set by Gallatin in his Synopsis, it will bo well to select 1887. N 178 iiiiroirr — 1887, dint'i-cnl (liitos for (lin'oreiit jioriioiis of tlic map. Tho tnifldlc of tlio last ei'iitui'y iiii^'lit 1)1! tiikcMi lor Ontario, (Quebec, and tlic Kiistcni .Pi-ovinct'S, an(l the middle! of tho [)r('Sont century for tlio rest of tlic Dominion. If each observer is careful to jfive the tribal aiul lin^juistic bimndaries in his own district, as he can learn them fromtlu! best informed natives and from other sources, the separate cunti'ibutions can bo combined into a general map by the editor of the report. Arls and Kiininlfiliji'. — The published information as to tlie weapons and implements, clothinl gave from Canada the first European mention of the Algonkin lotciu (more [iroperly ntviu), which has become the accepted term for the animal or plant name of a clan of real or assumed kindred who may not internuirry; for exam|)le, the Wolf, Bear, and Turtle clans of the ^loliawks. These historical details are mentioned in order to point out that the lines of inquiry thus opened in Canada are far from being worked out. The great Algonkin family ailbrds a remaikable example of a group of tribes related together in language and race and divided by totems, but with this dilferencc, that among the Delawares the totem passed on the mother's side, while among the Ojibways it is inherited on the father's side. Some Jllaekfeet, again, though by language allied to the same family, are not known to have totems at all. To ascertain whether this state of things has come about by some tribes having retained till now an ancient system of maternal totems, which among other tribes pas.sed into paternal and among others disappeared, or whether there is some other explanation, is an inquiry which might throw much light on the early histo'-y of society, as bearing on the ancient periods when female descent prevailed among the nations of the Old World. It is likely that nmch more careful investigation of the laws and customs, past and present, of these tribes would add to the scanty information now available. On the Pacific side of the Rocky Mountains, where the totem system and female descent are strongly represented, such information is even scantier ; yet careful inquiry made before the passing away of the present generation, who are the last depositories of such traditional knowledge, would be sure to disclose valuable evidence. How large a field for anthropological work here lies open may be shown by a single fact. Among the characteristics of tribes, such as the Haidas of Queen Chai^lotte's Island, has been the habit of setting up the so-called ' totem posts,' which in fact show conspicuously among their carved and l)ainted figures the totems of families concerned, such as the bear, whale, frog, &c. Such posts, which are remarkable as works of barbaric art, arc often photographed, and Judge James G. Swan, of Port Townsend, 180 KEPOllT — 1887. lias published, in vol. xxi. of tlui ' Smithsonian Contributions,' an Intorost- ing study of them, as relating to episodes of niitivo mythology, in which the aninuil-ancestors represented are principal figures. More investiga- tion is required to work out this instructive subject, and with the ht-lp of the older natives will doubtless well repay the not inconsiderable trouble; it will C(ist. Among the special points to bo h-oked to in the condition of tlio Canadian tribes both at present and previously to civilised influ(>nco may bo noticed the modes of marriage recognised — whether the husband enters the wife's family or clan or vice verm ; what prohibited degrees and other restrictions on marriage exist ; what is the division into families, clans, and tribes ; and how far do totems or animal names answer this purpose ; what are the regulations as to position of tirst or chief wife, household life, separation or divorce ; how relationship is traced in the female and male lin .'S ; rules of succession to chiefship and inheritance of property. It is desirable to draw up tables of terms of relationship and airmity in the native language according to the usual schedules, or by setting dowii the relationships which a man and a woman may have for three generations, upward and downward. In doing this it is desir- able to avoid the and)iguous use of English terms, such as cousin, uncle, and aunt, under which a number of dillerent kinds of relation, ship arc confused, even brother and sister being used inexactly to express whole brother anil jiaternal or matenial half-ln"other, &c. In fact, tho published schedules of kinship are impci'fect in this respect. It is desirable to interpret each term into its strict mciining, ex])res.sed by father and mother, son and daughter, husband and wife ; for instance, father's father's daughter, mother's son's wife, &c. This scheme of relati(mship will often be found to constitute a classificatory system, as mentii)ned above, and in respect of wliich it ^\ill be necessary to observe the use of tho term of relatie -ship rathor than tho personal name as a form of address, and tho distil -tion between elder and younger brothers, sisters, and other kinsfolk. Customs of avoiding certain I'elatives, as where the husband aflects not to recognise his wife's parents, are of interest as social regulations, Guveriunent and Law. — When it is noticed how the system of chief- ship, councils, &c., among the Iroquois, on being carefully examined by visitors who understood their language, proved to be most systematic and elaborate, it becomes likely that the scanty details available as to groups of West Canadian tribes might be vastly increased. Such old accounts as Hearne has left us of the Tinneh or Athapascans (whom he calls Northern Indians), and Carver of the Sioux, are admirable so far as they go ; but in reading them it is disappointing to think how much more the writers might have learnt had they thought it worth the trouble or that any readers would care to know it. Even now, though old custom has so much broken down, present and past details of savage political life may be gained among the western tribes on both sides of the Rocky Mountains. The prominent points are the distinction between the temporary war- chief and the more permanent peace-chief; the mode of succession or election to these and lower offices ; the nature of the councils of old men and warriors ; personal rights of men and women of different classes ; the rules of war and peace ; the treatment of captives and slaves ; the family jurisdiction, with especial reference to tho power possessed by tho jiarts of with tli( Kueh as belief b( by the 1 train of tain anc made to abode of theory o valence i world, o iiitrusior wildly bj of travel disease-d !is to the more det tives are worship, favour is sacrifices to their ON THE NORTn-WnSTrnN TniTlK.S OF CANADA. 181 1,-itlior or head of tlie liousoliold and otliorH ; the law of vonpeanco and its rest riot ions ; tho tribal jurisdiction in iiiutters, especially cnininal, eoncern- iug the eomtuuiiity ; tlio hohlinj^ of hind and otlicr property by the tribe or lamily ; personal property, and tho rnh's of its distribution and inheritance; tho hiw of lios])itality. The observer will in such iiupiiries liv(liiently come into contact with forms of primitive communism, not only as to food, but as to articles of nse or wealth, such as guns and blankets, which are of j^'reat int{>rest, as is tho custom of obtaining social iMiik by a man's disli'ibutinLf his accumnlateil jiropcrty in ])r('sonts. All tlicso matters, and far more, are, as a matter of ctmi'se, known with legal accuracy to every grown-np Indian in any tribi? which is living by native rale and custom. In tho rapid bi-eaking-up of native society it remains for tho anthropologist at least to iiote the details down bi-Coro tliey are forgotten. lu'li(ji()n and MiKjir. — The difl'icnlty of getting at native ideas on these matters is far greater than in the rules of publicr life just spoken ol. On the one hand tho Indians are ashamed to avo,v l>"lief in notions despised by tho white man, while on the othei- this beliet ; still so real that they fear the vengeance of the spirits and the arts of their sorcerers. It is I'diuuI a successful manner of reaching the tlieological stnUnm in the savage mind not to ask uncalled-for quest! •' ;, but to sees religious rites actually performed, and {\\vn to ascertain what tli( y uioan. Tho funeral ceier • s afford such oppcjrtunities ; for inst;ui v , the burning of the dead man with his property among Uoc-ky 2»IoniiLaiii tribes, and the practice of cutting off a Bnger-joint as a, mou/ning rit", as eompaird with tho actual sacrifice of slaves for the deceased, as well as the destruction of his goods among the Pacific tribes. Here a whole series of questions is opened up — whether the dead man is considered as still existing as a ghost and coming to the living in dreams, of what use it can be to him to kill slaves or to cut oil' (iiiger-joints, why his goods should bo burnt, and so on. In various ])arts of America it has long been known that funeral rites were connected with the belief that not only men but animals and inanimate objects, such as axes and kettles, had surviving shadows or spirits, the latter belief being worked out most logically, and applied to funeral sacrifices, by the Algonkins of the Great Lakes. It is probable that some similar train of reasoning underlies the funeral ceremonies of the Rocky Moun- tain and Columbian tribes, but the necessary inquiries have not been made to ascertain this. More is known of the native ideas as to the abode of the spirits of the departed, which is closely connected with the theory of souls. There is also fairly good information as to the pre- valence in this region of tho doctrine, only just dying out in tho civilised world, of diseases being caused by possession by devils, that is, by the intrusion of spirits into the patient's body, who convulse his limbs, speak wildly by his voice, and otherwise pi'oduce his morbid symptoms. Books of travel often describe the proceedings of tho sorcerer in exorcising these disease-demons ; and what is wantco here is only more explicit information as to the nature of sr.ch spirits as conceived in the Indian mind. Even more deficient is information as to how far tl." ghosts of deceased rela- tives are regarded as powerful spirits and propitiated in a kind of ancestor- worship, and the world at large is regarded as pervaded by spirits whose favour is to be secured by ceremonies, such as sacred dances, and by sacrifices. The images so common on the Pacific side are well known as to their material forms, but anthropologists Lave not the information % mmmmtmmmmi^m:^ 182 REPORT — 1887. required as to whether they are receptacles for spirits or deities, or merely symbolical representations. The veneration for certain animals, and prohibition to kill and eat tlieni, partly lias to do with direct animal- worship, hut is mixed : ;) in a most [)('V[)li!xin^ way witli respect fur tlio totem or tribe-animal. In fact, many travellers, as, for instance. Long tlio interpreter, already mentioned, have confused the totem-animal with the medicine-animal, which latter is revealed to the hunter in a dream, and the skin or other part of which is afterwards carried about by him as a means of gaining luck and escaping misfortune. Above these les.ser spiritual beings greater deities are recognised by most tribes, whether they are visible nature-deities, such as Hun and ^loon, Heaven and Earth, or moT^e ideal beings, such as the First Ancestor, or Great Spirit. There is still groat scope for improving and adding to . the information already on record as to tlie reh'gious syst(!iiis of tin; tribes of tlio Dominion, and hardly any better mode is available than the collection of legends. MijtiKiliiijy. — As is well known, most Indian tribes have a set of ti'aditional stories in which are related the creation of the world, the origin of mankind, the discovery of fire, some great catastrophe, especially a great flood, and an infinity of other episodes. Such, for instance, are the legends of Quawteaht, taken down l)v Sproat among the Aht.s, and the Haida stories of the Raven published by Dawson. These stories, written down in the native languages and translated by a skilled interpretei", form valuable antbro])ological matei'ial. It is true that tiiey are tiresome and, to the civilised mind, silly ; but they are specimens of native language and thought, containing incidentally the best of information as to native rehgion, law, and custom, and the very collecting of them gives opportunities of asking questions which drav^ from the Indian story- tellei', in the most natural way, ideas and beliefs which no inquisitorial cross-questioning would induce him to disclose. In studying the religion and mythology of the various ti'ibes, and also their social constitution, their arts, theii* amusements, and their mental and moral traits, it is important to observe not only how far these characteristics differ in different tribes, but whether they vaiy decidedly from one linguistic stock to another. Some observers have been led to form the opinion that the people of each linguistic family had originally their own mythology, diflering from all others. Thus the deities of the Algonkins are said to be in general strikingly different from tho.se of the Dakotas. Yet this oi'iginal unlikeness, it is found, has been in part disguised by the habit of borrowing tenets, legends, and ceremonies fi'oni one another. This is a question of much interest. It is desirable to ascertain any facts which will show whether this original diiTerence did or did not exist, and how far the custom of borrowing religious rites, civil institutions, u.suful arts, fashions of dress, ornaments, and pastimes extends. Thus the noted religious ceremony called the ' sun-dance ' prevails among the western Ojibways, Crees, and Dakotas, but is unknown among the eastern tribes of the Algonkin and Dakota stocks. It would seem, therefore, to be probably a rite borrowed by them from some other tribe in the vicinity of those western tribes. The Kootanies of British Columbia, immediately \vest of these tribes, are said, on good authority, to have practised this rite before their recent conversion by the Roman Catholic missionaries. If it is found, on inquiry, to have prevailed universally among the Kootanies from time ON THE NORTH-WESTERN TRIBES OF CANADA. 183 immemorial, the presumption would seem to be that this tribe was the source from which the others borrowed it. Careful inquiry among tlio nativ^es will frequently elicit informatioji on such points. Thus the Iroquois have many dances which th(!y atVirm to bo peculiar to their own pcoplp. 'I'hey have also a war-diincc which diiFers in its movements entirely from the former. Tliis danc^e tliry declare that they borrowed from the Dakotas, and the statement is confirmed by the name which tliey <;'ive it — the Wasase, or Osayo dance. Apart from the mytliological ley-ends, the efenuine historical traditions of the different tribes should bo gathered witli care. In obtaining these it must be borne in mind tliat, commonly, only a few Indians in each tribe are well informed on this subject. Thes(3 Indians are usually chiefs or councillors or I medicine men,' who are known for their intelligence, and who are regarded by their tribesmen as the ree,()rd.ke(>{)ers of tho community. They are well known in this capacity, and shoukl always be consulted. Ordinary Indians are frequently found to know as little al)out their tribid history as an untauglit English farm labourer or French peasant commonly knows of the history of his own euiuitry. Tiiis fact will account for the mistake made by some travellers who have reported that the Indians have no historicjal traditions of any value. iMore careful in([uiry has shown that the Iroquois, the Delawares, the Creeks, and other tribes had distinct traditions, going back for several centuries. These are often preserved in chants, of which the successive portions or staves are sometimes recalled to mind by mnemonic aids, as among tho Delawares (or Lenape) by jiainted sticks, and among tlie Iroquois by strings of wampum. The Creeks and the Dakotas kept their recox'ds by means of rude pictographs painted on buffalo skins. Such records should be sought with care, and the chants should be taken down, if possible, in the original, with literal translations and all tho explanations which the natives can give. Colonel jMallery's memoir on ' Pictograplia of the North American Indians,' in the Fourth Annual Report of tho United States Bureau of Ethnology, and Dr. Brinton's volume on '• The Lenape and their Legends,' might be referred to as aids in this inquiry. It would be very desu-able that the music of these chants should bo taken down by a competent musician. Conclusion. — In this brief series of suggestions some published works relating to the Canadian Indians have happened to be mentioned, but many more have been left unnamed. These, however, are not left un- noticed, but every available publication is now consulted fen" anthropological purposes, and those who collect information in reply to tho ])resent circular may feel assured that all evidence contributed by them will be duly recognised in the study of savage and barbaric culture, which furnishes data so important for the understanding of the higher civilised life. The Rev. E. F. Wilson has furnished tho Committee with the follow- ing report of his proceedings : — Report on the BUxchfoot Tribes. Bravn np by the Rev. Edwanl F. Wiisot, and supplementary to that furnished in 1885 by Mr. Horatio llalc. Before proceeding with my report I would like just to say, by way of explanation, that 1 have been working nineteen years among the Ojibway Indians of Ontario as a missionary, have two institutions for Indian / 184 REPORT — 1887. children at Sault Ste. Marie, and during tlie last three summers (since the C. P. Railway was opened) have been visiting the Cree, Saulteaux, Sioux, and other tribes in Manitoba and tlie North-West, in the hope of inducing those Indiana to send some of their children to our institution. Last summer six Sioux boys and six Ojibway ])oys from the north-west came to us, and this suniniei- I have succeeded in bringing down two young Blackfeet from their prairie home at the foot of the Rockies. Wc have in our homes at present 52 Indian boys and 27 Indian girls. Mr. Hale, hearing of my projected visit to the Blackfoet Indians, asked me to act in his place in furnishing the following report ; and, as I am quite unused to this sort of undertaking, I hope that any blunders I may make in my style of writing or in the putting together of the material which came into my hands will kindly be overlooked. I think I may vouch for it that whatever I have offered in the following pages is the result either of what I have seen with my own eyes or have gained from the lips of reliable Indians r-r from missionaries living on the spot. The Blackfoot Indians, as Mr. Hale mentioned in his report of 1885, consist of three tribes, united in one confederacy, speaking the same language, and numbering in all about 0,000 souls. The common name by ■which they call themselves is Sokitapi, the prairie people. Siksikaw, Blackfeet, is a title given to the northern tribe by those living in the south (i.e. the Bloods and Peigans) on account of the black earth, which soils their feet ; where the Bloods and Pi'igaus live (50 miles or so to the south) the land is gravelly or sandy, so that their feet are not made black. The Bloods call themselves Kainaw (meaning unknown). The Peigans call themselves Pekaniu (meaning unknown). By the white people they ai'c ail called, in a careless way, Blackfeet. bv of alku the clilf near ho f Will worn niiui olibv apiw the Natu rub "Whence they Came. Chief Crowfoot (Sapomakseka), the head chief of the whole confederacy, with whom I had a long and interesting interview, was very positive in assei'ting that his people lor generations past had always lived in the same part of the country that they now inhabit. He entirely scouted the idea that thej- had come from the East, even though I cautiously omitted any reference to the theory that the Crees had driven them. ' I know,' he said, ' the character of the soil in all parts of this country. The soil of Manitoba I know is black, but that proves nothing, for this soil where we are iiow living is black also, and hence our friends to the south call us Blackfeet : our true name is " Sokitapi," the prairie people.' In answer to further inquiries. Chief Crowfoot said that there were no people west of the Rockies in any way related to them. His people crossed the mountains sometimes to trade with the British Columbia Indians, but their Iniguage was quite different, and they were entire strangers to them. He informed me, however, that there were a people a long way to the south in the United States who were related to them, and spoke the same language as they did. One of his wives, he said, came from that tribe. The woman was present in the teepee, and he pointed her out and ordered her to tell me what she knew. I questioned and cross-questioned the woman closely, the Rev. J. W. Sims, who has been four years among the Blackfeet, and is well acquainted with their language, interpreting for me. The information I drew from the old woman appeared to me most iuteresting. She said it was a journey of about thirty days' distance, and, ON THE NOnill-WESTET^N TRIBES OF CANADA. 18.5 ;he idea [ted any low,' he soil of here we call us answer )le west ied the ms, but lo them, to the he same it tribe. )vdered led the ing the ling for e most !e, and, by putting together certain names wliich she mentioned and the character of the country as she described i(, we found that tlie tribe to wliich slie alluded lived in New Mexico or Arizona, and were in close contiguity to the domains of the curious Moqui Indians, who build their houses on the cliii tops. The name of the ti-ibe she said was ' Nitsipoie,' and they were near to a people called Moqui-itapi (the Moqui people). It may possibly be from this quarter that the Blackfcet derive their worship of the sun. While travelling among them I saw very few ])eople, whether men or women, who had not sufl'ered the loss of one or more fingers (some as nuxiiy as four) cut off at the first joint, the severed member having been (iff'oved to the sun. The second chief under Crowf(;ot is named Natusi- apiw (old sun), and these people during my short visit (six days) did mo the honour of adopting me into their nation and giving me the name Natiisi-asamiu, which means 'the sun looks upon him.' I thought it might further help to decide wlience these Blackfcet originally came if I asked what other hostile tribes they had fought with. Those are the names of the tribes: — The Kostenai, or River Indians ; the Flatheads ; the Kouminctapi, or Blue Indians ; the ]\Iatuyokawai, or griisshouse Indians; the Aksemini Awaksetcikin, or gum getters Csaid to rub gum on the bottom of their feet instead of wearing moccasins) ; the Apilksinamai, or flat bows; the Pitseksinaitai)i, or Snake Indians; the; Pietapi, or strangers ; the Atokipiskaw, or long eai'ring Indians; the Lstsitokitapi, or people in the centre ; the Awaksaawiyo, or gum eaten;. All these they say either live or used to live in and about the Rocky ^Mountains. Their enemies have also been the Sioux, Crows, Ci'ces, and Ncz Forces. The fact that these people neither build boats nor canoes, nor eat fish, seems to me another proof that they have not come from the Lake region to the east. Some op Tnv.\\: Traditions. Chief ' Big Plume,' another minor chief in the Blackfoot camp, gave me the following infoi'mation. I have put it down word for word as it was interpreted to me : — Ihnv Horses originated. — A long time ago there were no horses. There were only dogs. They used only stone for their arrows. They were fighting with people in the Rocky Mountains. Those people were Snake Indians. They took a Blackfoot woman away south. Thei'e were a great number of people down there, and they tied the woman's feet, and tied her hands behind her, and a cord round her waist, and picketed her to a stake near the big salt water. And they cried across the lake, ' See, here is your wife ! ' Then they all retreated and left her. These big lake people did not see her at all ; but the waters rose and covered her ; and when the waters abated, there was no woman there, but there wei'C lots of horses. The Snake Indians caught these horses, and that is how horses began. The Creation. — It had been long time night. Napi the Ancient said, 'Let it be day,' and it became day. Napi made the sun, and told it to I travel from east to west. Every night it sinks into the earth, and it comes out of the earth again the next morning. Napi is very old every winter, but ho becomes young every spring. He has travelled all along the Rocky Mountains, and there arc various marks on the mountains [which remain as relics of his presence. Napi said, ' Wo will be two 186 REPORT — 1887. people.' He took out the lower rib irom hia right side, anrl lie said, * It shall be a woman,' and he let it go, and he looked on it, and he saw a woman. He then took a rib from the left .side, and Raid, ' Let it be a hoy,' and it was a boy. !Napi also made a number of men with earth. Napi and the men went one way, the woman went another way. And the woman made women of eai-tli in the same way as Napi had made men. At !Morloy, oi)posite the Rev. John Macdougall's house, and down the river, said Big Plume, there is a little stream ; they call it the men's kraiil or enclosnre; on one side of the stream is a cut bank and big stones; this was the men's boundary, beyond wliich they were not to pass. They u.sed to hunt buffalo, and drive them over the cut bank ; they had plenty of meat ; they had no need to follow the buffaloes ; they hid thom.selves behind the big stones and uttered a low cry; this guided the buffalo to the cut bank, and wlien they were over the bank they shot them with theit' stone arrows and ate the meat. One day Napi went out on a long journey. He got as far as High River. There he saw lots of women together, with the woman made from his rib, who acted as their chief. There were no men and no boys there. Therf were a great number of teepees. Napi was alone. ' He told the women, ' I have come from the men.' Tlie woman chief said to him, ' Go home ; bring all your men ; stand them all on tlie top of this stone ridge ; our women shall then go up one by one, and each take a man for a husband.' When they were all up there, the chief woman went up first and laid hold on Napi to take him, but Napi drew back ; the chief woman had put on an old and torn blanket, and had rubbed all the paint off her face, and had no oi-naments on her. Napi did not like her appearance, and so he rejected her addresses. He did not know that she was the chief woman. She then went back to the women, and, pointing to Napi, said, ' Don't any of you take him.' She then dressed herself in her best, and painted her face, and put on her ornaments, and went and chose another man. All the women did the same. Thus all the men had wives, and Napi was left standing ahme. The chief woman then cried aloud, ' Let him stand there alone like a pine tree.' Napi then began breaking away the stony ridge with his heel, till there was only very little of it left. The woman then shouted, ' Be a pine tree.' And the pine tree stands there now alongside the big stones, and they still call it the women's kraiil. Napi's flesh is in the pine tree, but his spirit still wanders through the earth. The boy made from Napi's left rib fell sick. The woman took a stone and threw it in the water, and she said, ' If the stone swims tlie boy will live,' but the stone sank and the boy died ; and so all people die now. If the stone had floated, all people would have lived. First Appearance of the White Mati. — The Sai-u (Sioux?) were the first to see the white men. The Crees first brought the news to the Blackfeet. That was the first time thev saw axes and knives and tobacco. The Crees said they heard guns firing. The white men weie shooting buffaloes with guns. The white men took them to their teef)ees, and showed them their guns and knives. The white men came from the far east. They call white men ' Napi-akun,' but cannot tell whether this has any reference to Napi the Ancient. Eclipae of the Sun. — T' ey say that the sun dies, .and that it indicates that some great chief has either jiist died or is just going to die. How their Arts originated. — Napi gave them the first specimens of ON THE NORTir-WnSTERN TTIIBES OF CANADA. 187 said, ' Tt he saw a )e a boy,' 1. Napi And tlu) 3 men. 3osvn tho \\G men's g stones ; us. They id plenty lemsclves alo to the vith their ■ as High lade from oys there. 3 told the him, ' Go me indge ; nan for a ut up first ief woman nt off her )pearance, e was the g to Napi, 1 her best, and chose lad wives, •ied aloud, 1 breaking ittle of it line tree all it the 3irit still ok a stone e boy will now. If ['e the first Blackfeet. The Crees aloes with ihem their They call jference to 3 indicates cimens of ,i every article thoy use, and they make tho copies. They never try to mnko MOW things, unless instructed to do so in a dream. Nevertheless, fhcy make no dillicnlty aliout using things made by white people. Ri'Liorox. These people, notwithstanding that missionaries of the Roman Catholic Churcli, the Church of England, and the Metliodist Com- munions have been working among them for several years past, are .still, nearly all of them, with scarcely an exception, hccathen. They seem to bo more than any other north-western tribe opposed to adopting either the customs or religion of the white man. Their own system of religion has lioen already well ex[)lained by .Mr. Hale, but I may perhaps add a few iidditional items of interest which I have gathered. The folK)wing is from tilt' lips of 'Big Plume ' : — 'Young men go up on to a hill, and cry and pray for some animal or bird to como to them. Before starting out they wash themselves all over and put off all their clothing and ornaments except a blanket. For live or six days they neither eat nor drink, and they become thin. They take a pipe with them and tinder and Hint, and a native weed or bark for smoking (not matches oi* tobacco). When the pipe is filled they point the stem to the sun and say, " Pity me, that some animal or bird may come to me ! " Then they address the tr-ees, the grass, the water, and tho stones in the same manner. If anyone ci'osses their path while so engaged, they call aloud to them to warn them off, saying, " I am living alone. Do not come near ! " While in this state they dream, and what- ever animal or bird they see in their dream becomes their medicine or guardian through life. They are told also in a dream what description of herbs or roots to gather as their medicine, and this they collect and put carefully into a small bag to keep as a charm. They also kill the animal that they dreamed of, and keep its skin as a charm. No one knows what is the medicine they have gathered ; it is ke[)t a profound secret. The little bag is kept in the tent, and no one may touch it but the owner. Other Indians would be afraid to meddle with it. There is no particular age for young men to engage in the above rites. They start away in the evening — only in summer. Some go of their own accord, others are bid to do so by their fathers or elder brothers. If they do not go, any sickness that comes upon them will certainly be fatal, or if shot by an enemy they will certanily die.' 1 a.,h.v_^i ' Big Flume ' what did ho think became of the soul after death ? He replied that the souls of all Blackfeet Indians go to tlie sandhills north of the cypress hills (this would be to the east of the Blackfeet country). What proof had he of that ? I asked. ' At a distance,' said the chief, ' we can see them hunting buffalo, and wo can hear them talking and praying and inviting one another to their feasts. In the summer we often go there, and we see tho trails of the spirits and the places where they have been camping. I have been there my.self, and have seen them and heard itiiera beating their drums. We Ccan see them in the distance, but when ,we get near to them they vanish. I cannot say whether or not they see the Great Spirit. I believe they will live for ever. All the Blackfeet believe this ; also the Sarcees, Stonies, Atsinas, and Crees. The Crees jafter death will go to the sandhills farther north. There will still be ifighting between the Crees and the Blackfeet in the spiritual world. Doga If 188 REPORT — 1887. and horses go to the sandhills too; also the spirits of the dead buffaloes. Wo hand those traditions down to onr chiklrfn. We point out to our children vai'ious places where .Napi slept, or walked, or hunted, and thus our children's minds become impressed.' From inquiries I have made I am able to corroborate all that Mr. Hale has said in rejijard to the sun-dance and the amput.ition of their fingers and offeriiio- them as a sacrifice to the sun. Both these customs, on account of the cruelties accompanying them, are now discountenanced by the Catiadian Government, and arc likely before long to fall into disuse. J I I GoVEliNMKNT &C. The head chief of the Blackfect is Sapomakscka (Crowfoot). Under him are ' Old Sun,' chief of the Northern B lack feet ; ' Red Crow,' chief of the Bloods ; ' North Axe,' chief of the Peigans. Over the southern Blackfeet, Crowfoot is himself the chief. There are also three or four sub- chiefs belonging to each trilx'. The position is not hereditary, but, it would seem, is assumed by tlie man who possesses the most talent, tact, and power in the tribe. At present the chiefs are paid a small annual pittance by Govfrnraeiit, 5/. to each principal chief, and 3/. each to the minor cliiefs. The ')ower of a chief is not defined ; he is in fact a czar, possessing an absolute control over his camp. He has a number of young men employed as soldiers to execute his commands. If the order is given to move camp or to come to a sun-dance and any disobey, the soldiers go round and violently strip the covering from the teepee, tear it to pieces, scatter the contents to the winds, and sometimes kill the dogs. Tomahawks are not nmch used by the Blackfeet Indians. Their weapons are a bow and arrows, a war club, a scalping-knife, and, for defence, a circular .skin shield ornamented with feathei'S. Many of them have also guns or rifles. They will not fight openly, and are regarded by other tribes as cowardly. Their tactics are to avoid the enemies' missiles by jumping from side to side, and they have a hole in the shield through which they look and try to deceive the enemy by putting the shield to one side of their persons, as a mai'k to aim at, instead of in front. They always scalp their foes when fallen. I cannot discover that there are any clans or gentes existing among the.se people, but they have various orders connected with their dances, and those who belong to the order have to imitate the bird or animal whose name they have adopted as their totem. Young unmarried men wear a badge of beadwork and hair on each shoulder to show that they are available for marriage. Food. The principal and almost only food of these people was formerly buffalo meat. A man would eat on an average about eight lbs. a day. White people who have lived on it say that there is something very appe- tising about buffalo meat, and that it is no hardship to eat it alone without bread or vegetables. It is very ditlei'ent, they say, to eating beef. The Blackfeet Indians have never grown any corn, and never knew what bread was until the white man came among them. When in camp it was usually their practice to boil the meat, but when out on a hunting expedi- tion, without any cooking utensils, they would put the flesh on spits before a largo fire and roast it. It used to be a common practice to make It about to rev names (Cree) flavoui (2) R flag ro hot tei sharp i i bind tl; and sti a flint i surface resortci effectin ON THE XOllTH-WESTERN TRIBES OF CANADA. 189 nffaloes. t to our md thus ;hat ^Ir. of their customs, tenanced o disuse. Under w,' chief southern ^our snb- V, but, it ent, tact, ,11 annual 3h to the ct a czar, of young f is given )ldier8 go to pieces, ig among |nces, and lal whose tn wear a they are youths who had not yet been on the warpath hold the meat while roast- in", so as to harden them to endure suffering. The Indians never used salt before the white man came, but are now veiy fond of it. They seem to like strong-tasting food, iiiid sometimes make a mixture of strong black toa, tobacco, and ' pain-killer,' which they drink with great relish. The I^lackfeet seldom, if ovei', eat fish; I am told that they regard it as unclean. They preserve berries by dryinp: tlieni in the sun. Principal among these are the Saskatoon berry and the choke cheiTy. The latter thoy pound up when newly picked, and spread it on sheets of parchment to dry; then theiy powder it u[) and put it in skin bags. It is called by white people ' choke cherry pemmican,' and is said to ho very {)alatable. These people, in common with other nomad Indians, usually eat two meals a day — breakfast and supper. The latter, however, is often prolonged to an indetinite period ai'tei- a successful day's hunt. When they get up in the morning the first thing they do is to wash. The lilaekfeet Indians are very particular about this, oven in the ilepth of winter. For soap they use ashes from the tire, and they usually rinse out their moutlis tlioroughly with water. It is a common pinictico to take a deep draught of cold water on first awakening in the morning. Directly after break- fast the usual thing is either to move camp or to start on a hunting expedition. The little fetish, or charm, shaped out of stone like some animal or bird, and wrapped round with roots, herbs, clay, and beads, is placed on end the night before, and in whichever direction it has fallen that is the direction in which to look for the buffalo. The hunt occupies the day, and in the evening, when work is over, they will eat a heavy and long-continued meal. For the above information I am indebted principally to the Rev. John Macdougall, of the Methodist Missionary Society, who has for many years past been laboui'ing among these and neigliboaring tribes of Indians. Now that the buffaloes are all gone, these people would be forced to starve were it not for the Government i-ations which they receive. Each individual receives one pound of good beef and half a pound of flour per diem. The buffalo disappeared in lb?9-80. Before that time they might be counted by thousands. Their sudden disap- pearance has never yet been satisfactorily accounted for. None now remain in Canada, and only very few are to be found in the United States. Medicine. I had no opportunity of talking to the Blackfeet Indians themselves about this, and had i done so they would probably have been unwilling to reveal their secrets. I however gathered from ^Ir. j\Iacdougall the names of some of their most frequently used medicines. (1) Minweij (Cree), a vegetable; little short sticks; a strong, pleasant aromatic flavour, like celery ; used for headache, catarrh ; also for smoking. (2) Bear root ; tastes like liquorice ; used for colic. (3) Hat food ; a flag root, with a sharp, pungent taste ; they grind it up and drink it like hot tea ; used for various diseases. Bleediuij is done with a piece of sharp flint fastened into a stick like a veterinary surgeon's fleam. They bind the arm till the vein is swollen, put the edge of the flint on the vein, and strike it with a stick. Capping is done by scarifying the part with a flint or prickinr* it with needles and then drawing the blood to the surface by sucking through a horn. Amputation of a limb is never resorted to, but they will patch up a bad wound, and often succeed in effecting a euro where an Euglibh surgeon would have amputated. These 190 UEPOUT — 1887. tliinj^s arc not done by flic professional 'medicine mm,' Imt by any man ? The ' medicine mei 1 I'esort or woman in the camp who is chncr cnoui^di. only to witchcraft in attempting their cures. Dwi:f,T,iN(;s, Occltatioxs, At. While sitting in 'Old Snn'.s ' teepee I mentally took its dimensions and noted down its contents. It was iihout sixteen feet in diameter on the iloor and about ei^'htcen feet \\'\et from the ground, which gave it a warm, comfoit- able appearance. Back in the angle made by the sloping sides of the tent were packed away all the valuables which the family possessed — blankets, packsaddles, guns, &c. — and on the front of these partitions, towards the tire, a neat finish Avas made to each couch by a clean-shaved pole lying on the ground. The teepee had no floor, only the grass of the prairie, but the couches between the partitions were carpeted with skins and blankets. All the feather ornaments, headdresses, shields, buckskin dresses, &c., Avere neatly folded up and packed away in skin cases made to contain them. There was an air of neatness and cleanliness about the -whole arrangement. ' Old Sun ' exhibited to us some of his valuables. There was a circular shield, twenty inches in diameter, made of skin stretched over a Avooden frame and ornamented with red cloth and crim- son-dyed feathei's. On the face of the shield was a rude picture of a butFalo and some marks like this which we were told represented the buffalo trail. Wo were also shown a skin helmet, mounted at the top with a buttalo horn studded with brass nails. The helmet Avas one massj of Aveasel tails, hanging in every direction, and the point of the horaj which pointed backwards and downAvards, had a tuft of crimson feathers] There was also a very elaborate headgear for a horse to Avear Avhen gQiiii'i to battle. One part of it covered the head like a mask, holes being left for the eyes, and was fitted A\'ith a pair of horns ; the other part was a sort of banner, to be suspended to the lower jaAV ; both parts were profusely" decorated Avith red, yelloAV, and blue feathers. "VVe Avere told that such ? headdress as this Avas, in Indian estimation, worth a couple of ponies. These Blackfeet seem to live in teepees such as I have described in the summer, but in the Avinter it is noAv their custom to dAvell in little lor huts plastered over with mnd, Avhich they have learnt to construct, ii imitation, it is thought, of the lumberer's shanty. It seems to me, how- ever, after seeing models of the Moqui and Pueblo Indians' houses at tlii Smithsonian lusLitute, that it is quite as likely that they had this stjL ON THE NORTH-WESTERN TRIBES OF CANADA. 191 any man u ' resort imciisioiis > meter on by liftecii Tieelin<^ in nt c•allva^, , circlet of jplaee, and ^y lasliion. interior of [ into fonv i made of he ground, ;adth, were ir feet from 1(1 blankets a, comfort- iides of the possessed — ! partitions, lean-shaved grass of the • . with skins IS, buckskin cases made s about the s valuables, ade of skill h and crini- icturc of a repi'escnted I Id at the top lis one niassp )f the hornM son feathers.|| when gQiiii^l }s being left ' r part was a ire profusely that such :i jponies. u'ibed in tlie I in little loc Construct, ii me, how— ^ louses at tin Ld this st}l of dwellinf^ previous to tlie coming of tlie wliito man. I enclose a sketch (if both the exterior and interior of one of these mud lints. Tlio sides are made of logs, plastered over with mud; the roof is ahnost flat, made of poles, covered first with pi'airie grass and tlum eai-tli. There is always a Hreplace, not built into the wall, but standing a little way from it. It is just a long, mud, rudely constructed chimney, reacdiing from a foot above the i-oof (lowu to the ground inside the hut, a. little widened at the base, and an arched opening in front for the tire. Sometimes tin; hut has a little square hole for a window, but more oft(.'n the oidy a[)erture is the doorway. The floor is pai'tly covered with poles, tluifened on the upper surface. A few sticks stuck into or between the logs serve ibr pegs. The occupants of two or three teepees usually unite lor the winter, and occupy one mud hut between them. The hut would not be moiu; than twelve by eighteen leet in size. Ci.OTiiiNt; AMI ()i:na.mi:.\t.- A man's dress consists of a breech cloth ; a pair ol' leggings made of coloured blanket or cloth, with a fringe of long loose strips down the outer side of each leg ; a pair of buckskin moccasins ornanu;iited with beads ; and over his shoulders a white, scarlet, or i)arti-coloured blanket. This is liiH whole dress. He wears no hat. His blanket is wrapped round his shoulders, or up around his head, or slippeu down to liis waist — according to the temperature of the weather or the whim of the moment. His neck is encircled by several necklaces, made of twisted brass wire, large bright- coloured beads, bones of a deer's tail, the small bones of a deer's foot, or the claws of a bear. He has earrings, made of brass, wire, beads, or shell (brought from the I'aeific coast). Generally he wears a coil or so of brazen rings on his fingers. Sometimes his wrists or arms are tattooed, but not often. Usually his face is painted either with crimson or ochre. He does not wear fi^athers in the head as a general thing. These are kept rather for special occasions. His hair is allowed to grow long and is l)laited ; usually a plait on eacdi side of the face, lianging vertically, and one or two more plaits at the back; the hair is sometimes twisted into a knot at the point known as tlie scalp-lock. A man has the greatest ob- jection to his hair being cut short ; he wears it, it would seem, in defiance of his enemies, and boasts that none shall cut it off while he is alive. The dress of the woman resembles that (d' her Phiropean sister, but is very roughly constructed and shorter in the skirt. She iuis no undergarments, but wears leggings like the men and a blanket over her dress. Her neck, arms, fingers, and eais are profusely ornamented with brass, bead, and bone rings. Little children under four years of age sometimes have nothing on but a little apology for a shirt, reaching barely to the waist, but their little arms and necks ave loaded with ornaments and charms. There is never any indecent exposure on the part of either sex. They are always particularly careful about this. The women, however, make no attempt to hide their breasts when suckling their infants. The Blackfeet women do not use bo.ard cradles for their babes like the Ojibways. Board cradles are seldom seen west of Lake Superior. The Blackfeet babes are wrapped up warmly and laced into a bag, wdiich the mother carries on her back. A chief's dress sometimes has marked on it a record of his exploits. I Chief Crowfoot bade us count the black lines on his buckskin rope — they [amounted to 143 — and he said that he had been in 14;} litrhts. i 192 nEi'ouT — 1887. Mam'factdres. Till! niacklci'l liuvo the name of l)('iii<^ a lazy peoph", and, boyoiul niakin 3. 4. 11. r,. 7. 12. ^^• IG. Circumference oi' chest at armpit „ „ mammiu 18. „ at haunches . 2(). Span — outstretched arms 27. „ thumb lo middle linger 28. Length of thumb . . . . „ foot . . . . Ii). Heijjiht- sitting on the ground meatus auditorius chin top of sternum elbow (bent) .... umbilicus .... fork tip of linger (hanging vertically) knee-cap joint .... It. r. in. II ■ >0. Head — greatest circumference (over glabella) 11. „ length of face, root of nose to chin . 152. „ arc meatus audit, over head to chin . 31. „ „ root of nose to inion •Vii. „ „ over glabella .... 4 111 it ' H O.'l -H >', 11* 2 Oi 8.'. f) 11" 8i 2^ lOi 2 10 1 10', U 1 o^ 1 2 1 OA The hair of the Indians is black, straight, somewhat fine, and abundant [in quantity ; it grows to about 3 feet in length, and is put i in large [plaits, one on each side of the face, and generally one or more at the [back. There is no hair on the face ; if any grows it is very little. The jfew stray hail s that appear are plucked out with small iron tweezers. The Icolour of the skin, not exposed to the air, is No. 21 (two other persons igreed with me on this point), and of the eye, No. 1 towards the centre, ind No. 16 towards edge of iris. 1887. I 194 REPORT — 1887. Intklleciuai, Capacity. Ah no children of this triho have, as yot, boon inducud to remain even for a few consecutive wt-eks ut school, it is impossible to report at present on tliis lieiid. I hiivc, however, sutnuieded in iiidiiciii;j^ two hoys to return with me to our Slnnu'wauk Home (1, .")(>() miles distant IVotu their reserve), and it will he very interestiiij^ to see in the course of a year what prou^ress they make, in comparison with boys from other tribes. The Hliutkfeet have all the appearance of \)v'u\fr nn intellij,'ent peophi ; mid I saw two boys at the mission who wiu'o evidently hej^fnnini^ to understand intelli- gently the useof tlie letters of the alphabet, for they had several times su<^- gested to Mr. Tims alterations in his mode of sjiellin;^ Hlaekfoot words ; one of them, I found, had in his possession a list of Hlackfoot and English words, evidently trying to teach himself the English language. Like all other Indian tribes, tliey learn very quickly to write a good hand, and many of the children show a taste for drawing. ■■^;''f Tin: liANQu.uji;. I entirely endorse Mr. Halo's view that the Blaekfeet language is a bi'anch of the Ahjuukiii stock, having a near affinity to that spoken by the Ojibways and Crees ; the grammatical construction is almost precisely the same, and a good many of the words are similar. Tlie Sioux language, spoken by some 2,000 Indians in the North- West Territory, is an entirely distinct language, both in structure and vocabulary, but the other lan- guages south of the Saskatchewan Valley, viz. Cree, Hlackfoot, Saulteanx, and Ojibway, are clearly all of one common stock. Eollosving are a few words in the three principal tongues which bear some resemblance to one another : — Ojibway Cree Bhic'kfoot Man inini iyiniw nin'nau woman ikwo is k wow akew name ijiniki'isowin ijiliiki'isowin inikasim my diiughter nidiinis niti'inis nit ana wood or tree iiiitik luistik rni.stis I iiistoa, -ni iiiya, -111 nin, -ni thou kistoa, -ki kiya, -ki kin, -ki yes A A A my leg nikad niskat nokatsi kettle akik nskik iska But it is : 1 the grammatical construction of the three languages that the reserablai ;e is the most marked. I shall notice eleven points in order: — 1. Ti distinction behveen animate and inanimate plurals. In Oj way animate nouns make their plurals in ff, iff, off ; inaniir.ato in an, un. InCi In Bl kfoot o7{, ak ax, i.r, ox ; in esto, isto. In all iree languages an animate noun must be followed by an animate verb, and vice versa. 2. In all three languages a distinction is observed between iha first person phiral exclusive and the first person plural inclusive. Thus : — Ojibway Cree Blackfoot Our house (excl.) niwigiwaminan niwaskahiganinan nokoanan „ (incl.) kiwigiwilminan kiwaskahiganinau kokoanan ON THE NOIU'U-WKSTliUN TUIllES Of CANADA. 105 n oven present retiirti L'serve), .sicWriH't ;ii\v two I iiitDlH- wortls> ; Tiiko all incl, and I ago IS a LMi by tlic cisfly the language, n entirely other liin- iaulteanx, are a fi^w Id' to one 3. Distinct endiiKjH Ai ^xptrss the srcoml third person, aiul the third third i™/N.i», in (I sfiitrnre.—'VhlH rule is peculiar to ()jil)\vay atul Cree, hut I (•(Uild not ascertain vvhethor or not the Blackfoot observe the .same distinction. 1, The ndjrctioc is ptiieed h'/itr*' thr iimni in these three hinguages. In some other liidian languages, e.g. Sioux, it follows the noun. .''). All (I'ljrctives (with the exception of adjcct'val piirticles nsetl only ns prefixes) cun he Iruiis/nrincd, with but very little ulturation, inl:^ ini- prrsonal verhs ; thus (Mlaekl'oot) ajsi, good; mjsin, it is good. This in similar to Ojihwayand Cree. l). Pi'rs'hiiil and, possess! rr prn)inniis. — The first and second persons, siiit,'Hlar and plural, ns shown in Mr. Hale's report, have the sario first svlliihle and nearly the same ])lnral endings in all three languages, viz. 1/;, I, ray ; Id, thou, thy. Plural endings — nan, we, our ; iva, waw, you, [your. 7. The ohjcdive case of the pronoun is in all three languages embodied |in the verb. Thu.s : — ())ii)way kisa.yiin kisiigi kisiigiiiiiiii uLsiigiiyonan ;s that the order : — linaH, un. \esto, isto. i,n animate m the first ?hus : — bkfoot loanan loanan I love thee llioa lo'.ost mc tlioii lovest us lie loves us kisiikihitin kisakiliin kisakihinan nisakihikonan Blackt'ont kiti'ikomimo kitakoniiiuok kitAkomimokipinan nitakomiinokinau 8. The sinip^ at form (and often the root) of the verb is the singular imperative. Thus : — OJiliWiiy dec lUackfoot Sleep thou nibun nipa oki'tt give it to him mij miy kukit 9. The negative is doidde, as in the French language : — Ojibway, caivin . , si ; Blackfoot, mat . . . at or ats. In Cree they have only the simple Tord narndwiija or nawa before the verb. Thus : I do not love hinx. )jibway, kawiii nisagiasi ; Cree, 7iaindwii/a nisakiheiu ; Blackfoot, %i.mat-tahomim,axt,-ats. 10. Tliere is a disfinet form for the neijattvo imperative. Ojibway, j5e;/o . . . hen ; Cree, ekaioiya or eJca ; Blackfoot, mini ov pirn. Thus : Do not rive it. Ojibway, kego mina ken ; Cree, ekawiija miy ; Blackfoot, mini lukit. 11. An interrogative particle is used in all three languages. Ojibway, la ; Cree, tci ; Blackfoot, kat . . . pa. Thus : Are you happy ? Ojibway, ywaivijeudam ina? Cree, h'miyaxvatam tci? Blackfoot, kikateagsitakipa? There may very likely be other analogies between these three mguages, but the above are as many as I have had time to inquire ito. There are two sounds in the language which arc difficult of pro- nunciation, and students are undecided as to how best to write them, (a) There is a sound between kr and ks. I suggest writing it kc, lus : nikcista, my mother. {(j) There is a sound between ch and ts. I suggest writing this tc, lus : tcema t Where ? In the following vocabulary the letters and sounds are pronounced as bllows : a as in father, a as in bat, e as in they, i as in pique, % as in |lck, as in note, u as oo in cool, ai as in aisle, aw as ow in cow,. \u as evo few, j as 2 in azure, g like ch in the German. 02 lOG EEPORT — 1887. Vocabulary of Bhicl-foot words. man nin'nau moon kokuniikesamCniuht- 1 i woman akew light J boy sag'komapi star kiikatosi 1 s girl aki'koan day kc'lstikui " V int'iuil s'ilsiman night kokiiyi 1 y my I'iUbLT niii'iia morning kciskanatani 1 Kiy mother nikcista evening ii'iakuyi 1 b my luisi)aud noma spring motiiye j d my wife notokc'man su tinner nepuye a my son noko-a autuiim luuki'iye C'( my tlauu'Iiter nitan'na winter stuye ti my elder brother ni-ls wind sopiiyi tl my younjier brotliei niskan thunder kcistcikiim al ray elder sister nin'sta liglitning aipopi'i'^ III my younger sister nitakim rain so'laiyi w Indian niitci-lapiwa snow kim'skwii fa people matiipiwa lire istci lie head motokan water ogke he hair mokoiekinsin ice kokutuyi th face mostoksis earth kcakum ; to- forehead moniis sea istciksipokogke ' :- i ye; ear mogtokis river niyutagtai .j to- eye moopspi lake omiiksikimi % ye.' nose moksisis valley istelkiim /v^ no mouth mah'6i prairie sau-ke ^ oiu tongue miltsini mountain netum'mo -^ t\\'( teetli mogpekists island mini 1 tin- beard imoyowasin stone 'okotoki :; 1 ^°" neck mukokin salt istciksipolvo ;J live arm mots'imln iron mikskini M six hand motels forest as'oaskwi -m sev( lingers mokitslix tree niisteis M eigl thumb omakokitsis wood mifitcis ■ nails owotVmokitsix leaf suyopokist 1 body mostom bark otokis 1 I chest mokikin glass matuyis M belly njokoan pine pagtogki 3 Mr. fcmalf^ breast un'nikis ilesh ikcisako f^otes, c leg nio'katsi dog "iiit'i ' iJreDort o foot moapisak bullalo enlvva f?^ L ^° * plackfo toes bone mokitsiix ogkin bear wolf kiaiyo fu apisi tm otatuye ^ heart moskitsipap fox idance ' blood liapan deer 'owatiiye |^ been dei town ilkapioyis elk ponoka ^ of that r chief ninnau beaver kcist agki n| n some Fath warrior sooyiepitsi rabbit 'atcista ra my friend nipla liorse ponokiimita H house napioyis Hy sosksisi Sj Jest disf skin lodge moyis snake pitscksina W^ iraong t kettle iska bird plksi ^ icrupulo bow arrow nama apsi egg feather owaw ^ mrim'in K| 'elations axe koksiiki goose 'apspini H 'esponde knife istoan duck sa-ai ^H 'or sever boat iikiosatsis lish mam'ml Hi nuch ab moccasins 'atsikists name nimikajjini 9 •efore tli pipe tobacco akwiniman white ksiksinam ■« ised the le adds pista'kan black siksinaiD fl sky sun ni\mot^k red maksinflni ■{ uatusi blue kiuuuuiudtiji S Ide of th nformati ON THE NORTH-WESTERN TRIBES OF CANADA. 197 yellow otokuinam nine plkso greo-. otskiiinani ten k^po i)ig small omakiuii eleven kepu nilcikoputo en;'dnin he cats au-yi-u alive sAkiait;\pi I eat riit-au-yi cold stuyo he drinks i'lisimiu this 'auui I drink nitaisinii tiiat "ouiak he runs aukski'isiu all konai lie dances aiaipiu many akaiin: he sings ninikiu who t.aka he sleeps ai-6kau far otT pit'tsl he speaks epi'iyiu near astotsini he sees Visapiu here anum he sees him nanuyewaie there omiui he kills him Initsiu-ai-e to-day anok kcistcikni he loves hini akomimiu-ai-e yesterday rni'itan'ni he sits itau[)iu to-morrow apinakwis sit down "apiit yes a he stands itaipnyiu no sa, he goes itappo one nitukskani I go nitai-itappo two nal okam go tappot, three niukiskani he comes puk. ipn four nisoyim come puksiput live nisiti'i he walks awawakau six n'awyi he works apotakiu seven ikitsikani lie steals ilikomosiu eight naniso ita In Notes hy Mr. H. Hale on the Report of the Bev. E. F. Wilson. Mr. Wilson having submitted to me bis valuable report, I add a few I notes, comprising some facts whicL have come to my knowledge since my : report of 1885 was preparod. In that report I suggested that the non-Algonkin element of the I Blackfoot language, as well as their peculiar' religious ceremony, the ' sun- Pance ' (which is not found amcmg the eastern Algonkins), might have oen derived from some tribe west of the Rocky Mountains. The natives |Df that region who are nearest to the Blackfeet arc the Kootenais, a people §u some respects of notewor'^l.y and superior character. Father De Smet, in his Indian Sketches,' describes them as 'the est disposed of all the mountain Indians.' They are highly esteemed mong the traders for their good qualities, and particularly for their crupulous honesty. With this people the Blackfeet have had close elations, in peace and war, from time immemorial. My intelligent cor- espondent, Mr. J. W. Schultz, an educated gentleman, who has resided or several years among or near the American Blackfeet, and has written uch about their usages and traditions, informs me that the Kootenais, lefore their recent conversion by the Roman Catholic missionaries, prac- iised the sun-dance. This he had learnt from Indians of that tribe. c adds : ' In old times, liowever, the Kootenai? lived as much on this de of the mountains as they did on the other.' This accords with other formation which I have received to the same effect. As the Blackfeet 1^ 198 REPORT — 1887. DOW occupy the country which the Kootenai's formerly possessed, on the east side of the mountains, it is clear that the Blackfcet must have ex. pelled the Kootenais from that country, and very probably have con- querod and absorbed some portion of the tribe. It is to this quarter, tliereforo, that we should naturally look for the strange clement in tlio Blackfoot lani^uao-e. We find, accordingly, that the word for 'sun,' which in the Blackfoot language is totally ditferent from the coi'rcspond- ing word in all other Algonkin tongues, bears an evident resemblance to the Kootenai name of that luminary. In Blackfoot the word is vatos or natusi\ in Kootenai it is nataniJc. The words ditfcr merely in their terminations. There can hardly be a doubt that, when the Blackfeet boi'rowed from tlicir former neighbours their most peculiar and remark. able religious ceremony, they boiTOwed also the name of the sun-deity to whose worship it was devoted. Two of the legends given by Mr. Wilson deserve notice in this con. nection. He was informed that the Snake Indians first had horses, and that these came out of the 'big salt water ' which has tidis. This event is combined with another — that of the carrying away of a Blackfoot woman to the south by 'the snakes.' The snakes are the Shoshonees. This widespread people, vrhose bands wandered over a vast region, from California to Texas, were in former days among the most inveterate enemies of the Blackfeet. To the tradition related by Mr. Wilson some facts may be added from the statements of Mr. Schultz. He mentions that horses were first known to the Blackfeet about the beginning of the present century, and that ' they were stolen from the south.' Putting all these circumstances together, we are warranted in concluding that tlii' Blackfeet first obtained horses by capturing them from the Shoshonees in a war which was kept in memory not only by this event, but also by the fact that a Blackfoot woman was made prisoni r and carried off' bv the enemy. From the prisoners whom they made in turn the Blackfeet learnt that the strange animals which they had taken came from the great salt water. Horses were probably first known to the Shoshonees in California, where they wei'e introduced by the Spaniards in the latter part of the last century. The Sho.shonees would learn from the Spaniards that the horses had come originally across the ocean. This informatioD passing from tribe to tribe over the continent reached the Blackfeet in the shape of the myth which Mr. Wilson has obtained. What is chicflj to be noted is that this niyth, which by its form might be thousands ot years old, has yet unquestionably originated within less than a century. This modern shaping of the Blackfoot mythological stories is alsc apparent in the account of the making of the first woman and man fr( .1 the ribs of Napi. This portion of the creation myth, which does not appear in the version furnished to me by Father Lacombe, is evidently s novel feature, derived very recently from the missionary teachings. We are now prepai'cd to find an event of not very ancient historj involved, as may reasonably be conjectui'cd, in the remarkable traditioi obtained by Mr. Wilson concerning the women who lived by themselv(" in a district adjoining the land of the Blackfeet, and who finally tooi husbands from among the latter. This story holds apparently an impoit ant place among the Blackfoot legends. A correspondent, who has pai muc'h attention to such subjects — Mr. George Bird Grinnell, Ph.D., > New York (editor of 'Forest and Stream ') — sends it to me as he learn: it from his Blackfoot (Peigan) guide during a hunting tour in the Fn- ON THE NORTH-WESTERN TRIBES OF CANADA. 199 ssaed, on the list liave ex. y have con- f.his quarter, 3ment in tlio rd for ' sun,' correspond- resemblaTico ,'ord is V edits crely in their he Blackfett and remark. sun- deity to in this eon. horses, and This event a Blackfoot Shoshonees. region, from st inveterate Wilson some He mentions tilling of tlip Putting fill ing that the i Shoshoncos but also bv iirried off bv he Blackfed ttie from tlie ihoshonees in he latter part le Spaniards 5 inforniatioD Black feet in lat is chieflj thousands ot a century, ories is alsc nd man fn . ich does luv s evidently ; hiugs. cient histor; ble traditio: y themselve finally too: y an import vho has p;ii 11, Ph.D.,^ as he leati !• in the Fi i West two years ago. In this form the story does not appear to have anvthing directly To do with the creation. It becomes one of the many talcs in which the ' Old Man ' (Napi) is represented as playing the fool, and as tricked by other powers or by mortals. In reference to his name, which Mr. Wilson and others write Napi, and Father Lacombe Napiit; and which ]5Ir. Griunell renders ' Old Man,' it may be mentioned that Ka-'>i is an adjective, signifying ' old.' Used as a name, it might be I'on- dert'd ' 'J'lie Old One' (iu French, Li' Vli'n.r ; in German, Lcr Alte). ]\[iil)lii: is a verbal form, used also as a name, and signifying, pi-operly, ' ih" who is old.' The following is the legend as told to Mr. Grinnell : — ' As Oid Mail was going along he came to a big lodge, which was the woman's home. He went in. Tiie women .said to him, " Do you think that you have men for husbands for ub ? " He said, "Who is chief here?" A woman replied, "That woman behind is chief." Ho said to the chief woman, " To-morrow let those women come to the valley. A Pi'igau will be there, finely dressed, with leggings trimmed with weasel- skin ; very handsome is his wearing apparel." The chief woman replied, " Lot the others wait. I am first chief woman ; I will be the first to take a husband." Now Old ]Man Avanted very much to have the chief woman for his wife although she did not look nicely. She had been making dried meat, and her hands and arms and clothing were covered with blood and grease. The next day the chief woman came to the valley, and there she found many men. In the midst of them was Old iMan, splendidly dressed, with weas(d-skin leggings. As soon as she saw him tlie chief woman recognised Old Man ; so she let them all go, and went back to the women. To them she said, " You can take any of these men except the finely drcs.sed man who stands in the middle. Do not take him, for he is mine." Then she put on her best apparel, and went to the valley. The women went to look for husbands. Old Man [who wished to be chosen by the chief woman] stayed far behind [so that he should not be taken by any of the others]. All the women chose husbands, and took all the men to their lodges. One man was still left unchosen — it was Old ^lan, The chief woman said, " Old Man thought I was a fool. Now we will make a buffalo piskan [enclosure], and I will change him into a pine log, and we will use him for a part of the fence. So Old Man is the fool, and not the woman." ' As we know the legend of the origin of horses had a recent historical foundation, so we may also conclude that this story of the women and their choice of husbands, coupled with the rejection of Napi, had its origin in some actual occurrence of perhaps no very remote date. We know, from other noted traditions — such as the ' Rape of the Sabines ' and the capture of wives for the children of Benjamin — how such mar- riage ^ by wholesale, as they might be styled, are likely to take place. If there ever was a camp of Indian women with whom no men were found, we may be tolerably sure that they were the survivors of a war in which all the fighting men of their tribe had been slain. The band of Kootenais, who formerly dwelt east of the Rocky Mountains, was certainly not dis- lodged by their Blackfeet enemies without a desperate war, in which, as a natural and almost inevitable result, the men would be killed — perhaps in a fight at a distance from their homes — and the women, who were left at home, would be afterwards made prisoners, and would become the wives of the conquerors. Such events are of common occurrence in Indian history. The liberty given to the captive women, when once received as , 200 REPORT — 1887. members of the Blackfoot nation, of choosing their own Imsbands would be entirely in accordance with Indian sentiments and habits. That thpsi> women should despise and reject Napi, the ])ecaliar and rather vidicnlous divinity of the Algonkins, and should introduce the worsiii-^ of their own glorious sun-god, is intelligible enough. Thus we can see )u)w a tradition as improbable on its face as the coming of liorses out of the salt water may represent an actual event which has deeply affected the language, i-eligion, and character of the Blackfoot nation. A similar occurrence, described in ^Midler's ' Grundriss der Sprachvvissenschaf t,' had a stdl more remarkable consequence. The Caribs (Galibis) of the South American mainland, having con([uered the Arowaks, who inhabited the neighbour- ing islands, put the men to death and took the women for wives. The women, with true Indian ii\depeudence, retained their own langiuigo among themselves, and taught it, as well as the language of their hus- bands, to their children. The result was that i wo languages were sub.>-;e- quently spoken in the tribe — the Galibi among the men, and the Arowak (mixed, however, with some Carib elements) among the women. If the conquest had taken place a few generations earlier the two languages would doubtless have been by this time fused into one — a Carib speech, with many Arowak elements — and the origin of the mixed race would have become a story of the Carib mythology. I may venture to add that Mr, Wilson's carefulness in preserving these native stories — however trivial they might at fir.st seem — precisely as they were received by him deserves particular acknowledgment. The Committee ask for reappointment, with a renewal of the grant. I f '^ •'iffi iiBiwmii i ijMiwiii i MBm i nds would That those vidiculons ' their own a ti'adition salt water ]ano'iia<;e, iccarronce, i ncill more American leighbour- Ivoa. The langnago their hns- ,'erc subse- le Arowak n. If the languages I'ib speech, \ace would 'ving these ely as tliey ; I u^ grant.