IMAGE EVALUATION TEST TARGET (MT-3) h sr 4^A ^ -« ^j.,^ 4^ 1.0 I.I 128 ui Kii |Z5 12.2 2.0 mu Inn: Hiotograpliic ^Sciences Corporation 23 We$T MAIN STREIT *V<°BST£R,N.Y. 14SM (716) S72-4503 .§\^ 4 '^ <> Aiinnan). Mr. CiJTiiMKUT E. ]*i:i;k {Ser.rdnrn), Dr. (I. M. I)a\v.soX, Mr. R. (i. lI.vLiHUirrtJN, and Mr. iloiiATio II.\[>k, iii>jiol)i.ti'd to iv.cediijaie the rinjKifrd Gki tract ers, Laiyjmi.iji'x, (ind Industrial and Social Condi- tidiis of the Noi'tli-Wedcrn Trilh/i of l/io D/miriion of Canada. TiiECorumittee were originally appointed at the Montreal Meeting of the Assori.itiun in 1881, and, as inilicatod in the Tenth Report, presented last year !it the I[)S\vich Meeting, it had bei^n deterniinod that that Report should conclude the series. When, however, it was decided to hold th« ineetiug for 1897 in Toronto, it apptsared to he appropriate that the work iif the Committee begun at the Hrst Canadian Meeting should be con- cluded at the second, and the Committee were accordingly continued. Tlie concluding Report of the Co, 'iinittee to be prepai'ed for the Toronto Meeting may afford the occasion of pointing out to the Government and public of Canada the necessity for further and systematic investigation of the ethnology of the country. The Report presented herewith contains a number of observations by Dr. Franz Boas, through whose agency the greater part of the work has been done, chielly supplenumtary to articles contained in the Fifth and Tenth Reports. Although the result of previous journeys by Dr. Boas, these have not been heretofore published. It is now hoped to include in the tinal Report of 1807 the results of further field work in contemplation and to be directed toward the filling of some gaps still existing in our general knowledge of the tribes of British Columbia, particularly in respect to the anthroponietric observa- tions, which, in Dr. Boas' hands, have already yielded results of so much interest. Sixth Report on the Indians of British Colnmhia By Fkanz Boas. The following pages contain notes that were collected by me on pre- vious journeys to the North Pacific coast. They suppl(>ment mainly the data on the Kwakiutl Indians, given in the Fifth Report of the Com- iiiittoe, and those on the Nass River Indians in the Tenth Report of the I oinniittee. There still remain two important gaps in our general knowledge of the ethnology of the North Pacific coast. In order to fill these, further iinthropometric investigations (m the Haida and Heiltsuk" and ethno- lo;,'ical and linguistic researches among tlie Ile'iltsuk- would be required. When these have been added to the data gathered heretofore, it will be possible to give a fairly satisfactory general outline of the anthropology of British Columbia. T. Notes on tfie Kwakiutl. The Kwakiutl tribes speaking the Kwakiutl dialect call them.se.lves bv the gener-al name of Kwakirakycwak^ The following notes refer to this group, more particularly to the tribes living at Fort Rupert. II 3 2 KKPOKT — l89(i. > •if ? Tin: SHAMANS. The shamans are initiated by animals, supernatural bcinps, or by inanimate ohjeets. The killer whale, the wolf, frog, and hiatk licar are the most potent animals which have the power of initiating .sli.iiniiiis. The cannibal sjniit BaqbakualanuQsI wa*" (see Fifth Report, p. Til), tlm warrior's spiiit Wina'lagyilis, the fabulous sea bear Nii'nis, the sea riionstor Me'koatKm or Kelk-'a'yuguit, the ghosts, the hemlock -tree, and the (|uartz may also initiate them. Shamans who were initiated by the killer wIihIp or by the wolf are considered the most powerful ones. Only innocent youths can become shamans. A person who is about to become a .sliaman will declare that lio fp(l< ill. For four days or longer he fasts in his house. Then he drenins tliiu the animal or sjnrit that is going to initiate him appeared to him and promised to cure him. Jf he has dreamt that *he killer whale apiearcd to him, he asks his friends to take him to a small island ; in all othpr cases he asks to be taken to a lonely place in the woods. His friends dress him in entirely new clothing, and take him away. They liuild u small hut of hemlock branches, and leave him to himself. After four davs all the shamans go to look after him. When he sees them approach in;;, he begins to sing his new songs and tells them that the killer whale —or whatever being his protector m.ay be — has cured him and made liim a shaman by putting quartz into his body. The old shamans place him on a mat, and wrap him up like a corpse, while he continues to sing his songs. They place him in their canoe, and paddle home. The father of the young person is awaiting them on the beach, and asks if his child is alivp. They reply in the athrmative, and then he goes to clean his house. He must even clean the chinks of the walls, and he must take particular care that no trace of the catamenial flux of a woman is left in any part of the house. Then he calls the whole tribe. The singers arrange themselves in the rear of the house, while the others sit around the sides. For a few minutes the singers beat the boards which are laid down in front of them, and end with a long call : yoo. This is repeated three times. Then the new shaman begins to sing in the canoe, and after a sliort time he appears in the house, dressed in head-ring and neck-ring of hemlock branches, his eyes closed, and he dances, singing his song. Four times he dances around the fire. During this time the singing m.aster must learn his song. After the dance the new shaman leaves the house again and disappears in the woods. In the evening the people begin to beat the boards and to sing the new song of the shaman which they had learned from him in the morning. Then he reappears and dances again with closed eyes. This is rejieated for three nights. On the fourth night when the people begin to sing for him he appears with open eyes. He wears a ring of red cedar bark, to which a representation of the animal that initiated him is attached. He carries a rattle on which the same animal is carved. He looks around, and says to one of the people : ' You are sick.' It is believed that the shaman can look right through man and see the disease that is in him. Then he makes his first cure. The power of shamanism may also be obtained by purchase The intending purchaser invites the shaman from whom he is going to buy the power and the rest of the tribe to his house. There the people sing and the shaman dances. During his dance he throws his power into the purchaser, who falls down like one dead, and when he recovers i» ■iB 0\ THK NOUrH-WKSTKUN TKIHKS OF CANADA. 8 il bcinrrs, or by black bear are iiitiiig Nliaiiiaiis. port, i». r.l), tlip , the spa iixinstcr [>, and the (luartz tliP killiT wlialc Only iniHiccnt re tbat lio fp(l< 1 he dreams that :;ared to \\\m ami whale apjiearfd ind ; in all nthpr ids. His friemls y. They build n After four days lem approac'liiiij,', killer whale -or ind made liim a ans place him on to sing his songs. lie father of the his child is alivo. I his house. He te particular care 1 any part of the range themselves ;ides. For a few in front of them, imes. Then the [, time he .xppears ock branches, his he dances around his song. After isappears m the ds and to sing the 1 in the morning. This is reyieated begin to sing for >d cedar bark, to is attached. He ie looks around, lelieved that the se that is in him. purchase The is going to buy the people sing his power into n he recovers i» Uikeu by the shuinau into the woods, where both stay for four Jays. Then he returns, and the same cecenionial is performed that bus been dtiseril)ed before. When the shaman has singled out a person whom he declares to be sick, he proceeds with the following performance : He carries a small bundle of bird's down hithhMi und(;r his upper lip. Ife lets the .sick jHTSDii lie down, and feels his body until he finds the seat of the disease. Tlit'ii he begins to suck at the part where the sickness is supposed to be st'iited, wliile the people beat the boards and smg his song. Three times he endeavours to suck out the disease, but in vain. The fourth time, after having sucked, he puts his hands before his face and bites the inside of his cheek so that blood flows and gathers in the down that in' is carrying in his mouth. Then he takes it unnoticed from his mouth, aiid hides it in his hands. Now he begins to suck again, holding his hands close to that part of the body where the disease is supposed to be seateil. Then he removes them, blows on them, and on opening his har.ds the bloody ball of down is seen adhering to the palm of the shaman. After a short while he closes his hands again, applies them once more, and shows on the branches f>f the ring, ten to eaoli branch. IJe talks t(i them, and brushes them otF from the r'ng. When he enters another shanuui ;;ots to meet him, and strews bird's down on to the ring and on the shaman's head. Then the latter walks around the fire, and stays in the mar of tho house. Now every member of tiio tribe must go to liini, and ho 'puts them throurjh the ring.' The person who is thus cleansed must extend his right hand first, and put it through the ring, which is then ji.isskI over his head, and down along the body, which is wijod with the rinij. When the ring has alm(>st reached the feet of the persot;. the latter inu>t turn to the left, and step out of it with his right foot first, turn on that foot, take out the left foot and turn once more to the left, stand iiii,' on the left foot. Every member of the tribe is made to pa.ss tlinu<.'h the ring. It is believed that this is a means ot preventing the outbreak of the epidf :nic. Sick [)ersons must pass throtigh the ring four times. Nobody is allowed to speak or to laugh during this performance. After the shaman has finished, he speaks to the people, making statements intended to show them that he knows even their most secret thoughts. The shaman wears his neck-ring of red cedar bark all the time. Powerful shamans are able to transform stones into berries. Their dance is so powerful that the ground gives way under their steps, and they disappear underground. Songs of Shamans. 1. Sonf/ of S/iamnn, initiati'.d hy (he Killer Whale. 1. K'or'k'iilfif/yiUikt/nsfloQ /iiri'liifi/(7ir(kofi,sfliis(i nau'alah(?. rrnliai Making alive rao.'ins of lu'.iling from this supernatural being waliiii She' nau'ahikii?. fhe' supernatural being. 2. Gyil/jijilduquilakjiaittlf Making life long ihif Vfiu'aldliKr. fehe' supernatural being. .3. (lyu' gyoyapaUiyvqdoQ 'nau'alakuehoaqfo vau'alokuii imhai Going along under water supernatural being from this supernatural being waliai ehe' TUiu'dlnkKf. ehe' supernatural being. 4. Si' KowopnUiyuadoQ nnu'alahif, wahai e^Ji' nau'alakue. Made to paddle under water supernatural being wabai e.ie' supernatural being. hai'iiyyaiiihoagxo vau'alahue vnJini means of healing from this supernatural being walmi Translation. 1. He received the power of restoring to life from the snpen.atural being. 2. He received the power of hsngthening life from the supernatural being. H. His supernatural heli)er gave him the power to travel unde.- water. 4. His supernatural helper gave him the power to paddle along under water. 2. Sonff of Shaman, initiated by the Killer Whale. 1. K'oe'k''nlagylla.hjngtloQ nnu'alnkva. Life-maker real this supernatural being. 2. K-a'fKU-llllayatloQ nan'olakun. Making walk this supernatural being. 3. Ts'i''tlt»Jk'uBkllat/ntldQ nau'alakiM. Making life short this supernatural being. WK- ox THE NOHTH-WKSTKhN TUIUKS OF CANADA. 5 Tkanslation. 1. Mv niipcriialurul power restoros life. 2. My suiKiniatunil j)owi-r makes the sick wiilk. 3. My supernaturiil power cuts life short. nau'alakue. ipernatural being. 3. So7i(/ of Shaman, iiiitlati'd by the Wolf. 1. Lahtall'nF.liiiiuQfloun iji/i'i't/j/i/ilriifiiiliiflniHdi} kaii'/ uou'alak Made to t^o around tlio vvorMhy iiuikiri^ lite long pa.st the su;)ernatural htii tluliiKila. being Lai uiagic. 2. To-intil'liAKhii/ilQr/uQK tfj/i'lffi/ildo/fiiHa liiindS kaiiq niitt'alak Made to walk around the world by making lite long past the supernatural hai fUi'lioiiht. being hai nia^^ic. ;?. Mu'tF.hi iiiirt'/fiiiTi/dx/ifii (jyi'lfiy'dilvipiiliithiindf: hnuq vau'alak hai Ahead I the poor one making life long past tlio supernatural being hai tluhoaUt. iii.'igio. TUANSL.VTION. 1. The one who makes life 'ong made me go all around the world, the supern.'itural being. 2. The one who makes life long made me walk all around the world, the super- natural bcintf'. 'A. Tiie one who makes life long placed my poor ^elf ahead of all, the super- natural being. 4. Song of Shaman, initiated by Baqhakna/anuasV wae. 1. Ai, hai'alihfilntiniQffK nu'ijnaia k'tnl'iiastPs linqhahiilltuiumCi' n:aJ, dv'kula. Ai, healing all tiie time I wildness of Baqbakual.inuQsl'wae, behold! 2. Ai. qod't/nl(/i/i/li/dit/ti/ax om'gua k\uVnnsfes Jiaqhokudlaniiasl'ivar, duk ulii. Ai, saving life I wildness of i3a(|liakualanuQsl'wue, behold I Tbanslatiom. 1 . Behold ! I am able to heal by the power of the wildness of BaqbakuftlanuQ*!' wae. 2. Behold ! I save lives by the power of the wildneas of Ba(jbakualanuQsiVae. 5. Song of Shaman, initiated by the Echo. 1. Ydhav, hi^'UikunynfloQ (/i/i'/(f!/ifdr)//inltjqs kriliiti/ai/ujd/' ham Yahau, healing with making life long with means of healing of tlD'koalakjiaxd. the mcagician real. 2. HtynkayotluQ gi.i'lijyilddguilaq* mynknyvqdn fuiits Blowing water with making life long with means of blowing water of ilo'Iwafakyag'u. the magician real. Translation'. 1. Yahau. The power that makes life long lets me heal with the meins of healing. 2. Yahau. The power that makes life long lets me blow water with the means of blowing water. BIRTH. The husband of an enceinte woman in the seventh month of preg- nancy prepares to insure an easy delivery by collecting the following four medicines ; four tentacles of a squid, a snake's tail, four toes of a i{i:runT—l 80r». I toad, juid seeds of Piitcnhnnim h iovavpitin, Nutt. If the liirtli .should prove to be hard, these uljject.s are charred, |»o\vdered, and drunk liv [\m mother. The to.id a ti>es nre also iiiovetl dowiiwaid alon;j; htr liiuk. This is ojdltd 'niakinj,' the child jump' {dd i/iK/ntr). It is worth re marking that P iwi'donnm friorfn'/niin in used as a powerful inediciiiR also l»y the t*'alis'i tribes of Vjineouver Island (see Sixth Keport of the t'omiuittee, IHUJ, p. L*')), who call the plant kKipnen, while the Kwivkiutl call it /t''iiiimr'ii.. Jud;,'iii;,' from the form of the woid, I think that, it is rather Salish Mian Kwakiutl. ('ertainlv the belief in the power of Uiis plant was transnutted fron> one tril)e to the other. Durinj^ the pei'iod of pre',Mianey the husband nuist avoid to eticoinitrr squids, as this would have the ellect of producinj; a hard delivery. When the woman is about to be citntined, she leaves th;* house accmn panied by two of her friiuids who are to assist her. The latter di<; a IkiK^ in the j^round, and one of them sits down on the ed^'e of tlui IkiIc. stretehin<^ lu>r le<^s across it so that her feet and the calves of licr le^s rest <»n the opposite cd^^e. TIhmi she spreads iier leji[s, and the woman who is about to Ix contine>d sits down on her lap, straddlini,' her le^'s sd that both her fee:, hang down in the pit. The two women clasp tvuli other's arms tightly. 'Jhe third woman S(|uats behind tlu! one who is about to be contined, pressing her knees against her back and end)riuiiii^ her closely, so that her right arm passes o\ «!r the light shoulder, her Ictt arm under the left arm of lier frientl. Tlie chiM is allowed to lie in tlic pit until after the afterbirth has been borne. Theii the navel string is tied and cut, and the child is taken up. For foui (hiys the afteibirtli is kept in the house. A twig of yew wood abt)ut four inches long is p«)inted and pushed into the navel striiif;, which is then tied up. Four layers of cedar bark are wi-apped arouiid the afterbirth. That of boys is in must eases buried in front of the house door. That of girls is buried at high- water mark. It is belicvnl that this will make them expert clam-diggers. The afteibinh of boys is sometimes exposed at phaces where i-avens will eat it. It is believed that then the boys will be able to see the future. Tlie navel string is believes and hannners into a basket, which they take on their backs an M nctiot) four tiiiies. Tliis is ihIIhI •pusliiny iiway tli»' lovr of the dccciispd,' that ho may not iijtpt'jir in tlicir dreains, aii«l tliat his iiicinory niny not trouUle thoin.' Then thf wite of tin* (leccasfdh^ts thn chilclrpii tukj* otF tlieir KhirtH fuul sit down, tiirninj,' their harks tnwards tho f(»riis(>. Shp takes hi;i liaiid and moves it down the hacks ot' the fhihhcn, tiien iimviii' tlie hand hack to the chest of the hody. With this motion slie tikes the sickness out of the iiodies of the children and places it into the hoily of tlie deeeased. Mho thus takes it away with him when he is huricd. After this ceremony nn olaehen net is j)hi('ed o>er the liejid of tho holy, his face is painted red. and the hody is wni]>ped in a hlankct. Tlicii it is tied up. the knees hein<^' diawn tip to the chin. Now four iiicn of the elans of which the deceased was not a meiidxT lift the hody to |i|;in. it into the hox. Kan* times they rais«' it. 'J'he fourth time they aetiiallv lift it over tlu' hox. Four time-, tlicv move, hut oidy th<^ fourth tiinctlicv actually let it down into the bo.x. Jf tin- h(».\ should prox; t(to small, thcv must not take it out aijain, hut tlu' hody is sipjee/erl in as best they ciu;, even if they should have to break its neck or feet. Tiie head is placed at the edu(^ where the sides of the l)ox are sewed up (see Fifth Uejiort, p. lili) because the soul is believed to escape throiii,'h the joint. The soul Icavts the body on the fourtii day after death, eseapin;,' throu,i,di tlu' place wIkic the frontal fontanel of the child is located. 'J'he box is tied up, as jnili <'ated in ti<;. I. As soon as the four men who carry thecolhn to the burial ground raise it the women cease to wail, because their tears wnuM recall the deceased. Tlu> relatives are not allowed to attend the funeral, as it is lielieved that their souls 'vould stay with that of their dead fiitnil. Twelve women accompany the coHin. Children are not allowed to ;") with it. Wlien the tree on which the body is to be deposited has hef reached, four poor men are sent up to carry a rope by which to haul up the eotfin. When they have reached the branch on which the cottiii is to be placed, they lower the rojx;. 'ihe men who remained below yro- tend three times to tie the rope to the ootlin. The fourth time they ronlly tie it. Then the men in the tree pull up the rope. Three times they rest in jiullini; it up, so that he cotlin reaches its tinal restin^'-place at'ttr having been pulled four times. It is placed on the branch and c(»vor((l with a large board. Then the men climb down again, cutting oil' tlit^ branches for some distance under the cotlin. When the men comi^ down from the tree, the women resume their wailing. They scratch their cheeks with their nails. (The Koskimo use shells for this purpose.) After they have returned to the village the blankets and mats which the d(>ceas"(l used are burnt, together with the objects which he used. Food is n.ho burnt for him. All this is intended for his u.se, and is burnt because tlu' dead can use only burnt objects. If he has left a widow, she must us^' his blankets, mats, kettle, iVrc, once l)efore they are burnt. After the death of a woman the widower must do the same. After four days a jiersou belonging to another clan cuts the hair of the mourners. The hair is burnt. This service is paid for heavily, because it is believed to shorten the life of the one who has rendered it. The climbers receive a payineiil of two blankets each ; those who placed tlu^ corpse in the coiHn and carried it to the burial-ground receive one blanket each for their services. ' The widow anil tlm cliililron of tho doccaspfl wear strings made of moiuitaiii- poat wojI and white cedar hark niixod, one aiciind the neck, one around the waist, and two cnnnectinp onf^s down the chcft ; also strinjr^ of the same material ar uiii'i •wiisis, elbow;-, knees, aiul .iiil-;les. ON I'HK NoKTir-WKSTKKN IKlHi;.s OK CANADA. 9 of tilt' clf'(.'(>iisp(i,' memory mny niit •liildrpn tiikf> ntr tlio ('(trpso. Shft •('II, tllt'll IIliiVi|i;> ion slic t ikt's llie into tlie l)i)(ly i,f is buried, the lie.id (if tlip I l»luiiket. Tllt'll Sow four iiit'ii (if he l)0(lv to |il;ic(' hue t'ley actually fourth tiiiietht'v ve ttxt sni.'iil, tlicy a.s best they ('.tii, heiid is ])|iicc(l at :tli Kejiori, |). i;(i) The soul Iciivis li the phiee wlicic s tied up, iis iiidi- )lhn to the hii rial- heir tears would tend th(^ funeral, their (h>ad fritnd, ot iillowtMl to ;,") epositod has lict which to liaul up whiell the cettiii lained below ]ire- I time thev n\dlv m times they rest 'stin^'-place iift'-r inch and covortd cuttiu},' otl' the e men conn^ dowu ratch their cheeks )se.) After llu\v lich the deceased id. Food is also 3urnt because the o\v, she must use After the death ir days a jiersoii ers. The hair is -lieved to shorten sceive a payment cotHn and carried services. made of niountaiii- e arrmnd the waii-t, lie niattrial arniiifi lere is Th Chiefs and common poople were buried on separate trees. Tl also a .sejuirate tree on which twins are buried. Nowaihiys the bodies are mostly buricul in sinali j,'rave iiouses. i ne custom of raising the cotiin tlirec limes befoie it is placed in its tinal resliny- nlftce is still adhered t»». The customs of the Koskimo and Tlatlasitjoala dillor somewhat frtun those (»f the Kwakiutl. They place the Ijody in the box iti the house. IJefttre doing so the bo.x is turned round four times. Then a hole is cut mto the bottom of the box with an axe, which is raised three times before the htile is really cut. This is the breathing hole of the soul, which does not die or escape until the fourth day after the death t)f the Ijody. The (.oHin, before it is carried to the l»urial-ground, is placed on the beach. The Kwakiutl paint twins, before they are buried, red all over. Four feathers are attached to the coffin. Nobody is allowed to wail for thei ». The surviving twin is washed in the water with which the corpse of the dead one was washed. When a person dies by ji.n accident, and his body is not recovered, a i{ra\e is made for him, which consists simply of painted boards. The say- ing is that, if this were not done, it would be as though a dog had died. .\ol)ody is allowed to walk behind such a ^^i i\e, as by doing so he would indicate his desire to lie in a grave. The widow, particularly if she has many children, tnust undtjrgo a very rij,'orous ceremonial. On the evening <•/' the tliird day iit'ter tim death of her husband, her hair is cut At the ^;. me lime a small hut is built for htr. It is nuule of the mats which were hatujing arouml the bed of the deceased. The roof is made of the boards .shich were placed over his bed ill order to keep the soot ot^' .Vn old woman, preferably one who has been a widow four times, is appointed to a.-^sist her. On the fourth morning after the death of her husband, she must rise before the crows cry. She is not allowed to lie down, but must sit all night witl> her knees drawn up to her chest. She eats (»nly four bites four times a day, and drinks only four mouthfuls four time.s a day. Before taking water or food she raises it three times. If .she thinks that her husband has lieen murdered, she takes her food up, saying that it is the neck of her husband's enemy, and calling his name, she bites it four times. Then she throws it into the fire, saying : 'This will be your footl when you are dead.' That means that the person whom she named nmst soon die. When she is tired she stretches her legs, first the one, then the; other, naming her enemy. This is also believed to bring him ileath. After four days the old woman washes her and wipes her with a ring of heudock branches, as described above. This is repeated four times in intervals of four days. After the last washing her old blanket is hung over the stump of a tree, and her hat, which she wears all the time, is hung on top of the stump. Then she is given new clothing, and is taken back to the house. There she must stay in one corner, where she has a small fire of her own. Her children are not allowed to see her. When she leaves the house, she must pass out of a small door of her own. Four times she must turn before putting her foot in the doorwt.". Four times she must put her foot for- ward before actually going out, and in the same nianner she returns. The old woman now washes her every sixth dny, and rubs her with the ring of hemlock branches. After the fourth washing she is permitted to come to the fireplace, but she must avoid going around the fire. Now the old woman washes her every eighth day, and then four times more every h3— 3 ' T — T 10 REPORT — 1896. I i twelfth day. Thu« the whole period extends over one hundred and twenty days. If the woman is poor, and has many children, four washings in intervals of ten days are substituted for the washings of the last eighty days, thus reducing the whole period to eighty days. During all this time sho must not cut her hair. 8he does not wail during the first sixteen days of thu mourning pciiod while she is confined in the small hut. Kro. .V^;;| (IAMBS. 1. Kihni/u. These dice have the shape indicated in fig. 'J. Tlu easts count accttrding to the narrowness of the sides. This game is also played l»y the Tlingit of Alaska, 2. TV i:' mkodyu. A stick, about three feet long, with a knob at its end, is thrown against an elastic board, which is placed upright at some distance. If the stick rebounds and is caught, the player gains four points. If it rebounds to more than half the distance from the player to the bourd, he gains one point. If it falls down nearer the board than one half the distan;'e, or when the board is missed, the player dot.^ not gain any point. The two players throw alternately. Etuli has ten counters. When one of them gains all the counter:;, he is the winner of the stake. When the stick falls down so that the end opposite the knob rests on the board, the throw counts ten points. 3. A'laijon, the well-known game of lehal, or hiding a bone ; pl.iyod with twenty counters. 4. Te nk'oayu, or carrying a heavy stone on the shoulder to test the strength of those who participate in the game. ;■). Mb'k'oa. — This gatne was introduced from the Nootka. It is played between tribes. An object is given to a niember of one tribe, who hides it. Then four membeis of another tribe must guess where it is. They are allowed to guess four times. If they miss every time, they have lost, This game is played for very high stakes. VARIOUS BELIEFS AND CUSTOMS. In seal feasts the chest of the seal is given to the highest chief ; the feet are given to those next in rank. The young chiefs receive the flippers, and the tail is given to tlie chief of the rival clan, who must give a feast in return. The hunter, before returning home, cuts off the head of the seal and gives it to his steersman. He eats the kidney before going home, and cuts a strip three fingers wide along the back. These customs arc said to have been instituted by O'maqt'd'latle, the ancestor of the clan Qyi'gyilk'am of the K''o'moyup. The lowest carving on a totem pole is that which the owner inherited from his father. Tlie higher ones are those which he obtained by marriage. The hunter, befoie going out to hunt .seals or sea-otters, or other sea animals, rubs his whole canoe with the branches of the white pine, in order to take away all the bad smell that would frighten away the animals. In order to secure good luck, hunters of sea animals bathe \r\. the sea before starting. Hunters of land animals bathe in fresh water. Both ruh their bodies with hemlock branches. ON THE NORTH-WESTERN TRIBES OF CANAPA. 11 Ider to test the Of the first halibut caught in the season the stomach is eaten first. then the pectorul fins, next the head. The n'st is divided. If this were not (lone, the halibut would disappear. Hunters carve the figure of any remarkable animal thai they have killed on the butts of their guns, or on their bows. The souls of huntei-s are transformed into killer whales ; those of hunters who pursue land animals beconie wolves. Only when a kiM Sixth Report, p. 61). Women are forbidden to touch a wolf, as else they would lose their husbands' affections (see Sixth Report, p. 61). The screech owl is believed to be the soul of a deceased person. The Indians catch theni, paint them red, and let them free, asking for long life. The root of the bracken {Pterin aquiliiia, L.) is Iwlieved to know everything that is going on in the house in which it is being roasted. It must be treated with gi'eat respect. If a person should warm his back !it the tire in which it is being roasted, he will have backache. Parents of twins, and people who have had sexual intercourse a short time pre- viously, must not enter a hous«^ in which the roots an- being roasted. When a person dreams that he goes up a mountain and the latter tilts over, it signifies that he will die soon. The gum of the red pine is chewed. That of the white pine is not used by girls, because it is believed to make them pregnant. Th(^ world is described as a hou.se. The east is tlu^ door of the house ; the west is tlie rear of the house. North is called ' up the river,' south 'down the river.' In the north of the world is the mouth of the earth. There the dead descend to the country of the ghosts. The part of the beach imiiH>diately to the west of Fort Rupert, in front of the plac(! where formerly the village of the sub-tribe Kue'qa stood, is called the village of tlio ghosts, who are believed to reside there from lime ^o time. 12 REPORT— 1896. When there is an eclipse of the sun a man, named Bd'vrnle, is roquirrd to snig : — t Nj I Hok'oai', hokoai', hok'Oalai', a'tlas lalaq tsa'ya laqsgya Bawulc - Vomit it, vomit it, vomit it, clso you will he the younja[er hrothpr of Bawule. In order to gain the love of a girl the following philter is used ; Tho tongues and gizzards of a raven and of a woodpecker are placed in i hollow stick, together with some saliva. They are mixed with the latter , the tube is closed and worn under the blanket. The underlying idea was explainf '' to me thus : The woodpeckei- and the raven are pretty birds, therefore the girl will consider the man who wears them just as pretty anil attractive. The tongue of a snake or of a frog is also used as a philter. Tliey arp believed to make the wearer irresistible to everybody. Another philter is as follows : The man wears a snake skin on his body for some time. About the month of August he gathers a root called tVc tayas^ which resembles in shape two people embracing each other. He procures four hairs of the girl whom he loves, which, together with four hairs of his own, he places between the two portions of the root which resemble the two people. The root is tied up with sinews taken from a corpse, and wrapped in the snake-skin which the man has been wealing. For four days after, the man must not look at the girl. Then she will call him, but he must not follow her. Finally she will come to him. In order to bewitch a person it is necessary to obtain some of his soiled clothing, hair, or blood. I described some methods of witchcraft in the Sixth Report (p. (50). The following inethod is also used : The clothing of the enemy is placed in the mouth of a lizard, the head of which has been cut off'. Then a snake's head is pulled over the lizard's head, so that the latter is in the mouth of the .snake. The whole is placed in the mouth of a frog, which is then sewn up. This bundle is tied as tightly as possible with the sinews of a coi-pse, :ind placed inside a stick which has been hollowed out, and is then tied up again with the sinews of a corpse. The whole is then covered with gum. This package is placed on the top of a hemlock-tree which is growing at a windy place. In winter this method of witchcraft does not flo much liai-m, but as soon as it grows warm the victim must die. If a person is believed to be bewitched {e'k'a) his body is rubbed with white cedar bark, which is then divided into four parts, and buried in front of four houses, so that the people when entering or leaving the house must step over it. This will break the spell. If the children of a couple always die while very young, the little finger of the last child to die is wound with a string. A notch is cut in the upper rim of the burial box, in which the finger is placed. Then the cover is put on, and the finger is cut off. It is hidden in the woods that nobody may find it. The body of the child is placed on a new tree, not on the tree on which other childi-en are put. TI. Thk Houses (^f tub Tsimsihan and Niska'. Tho hou.ses of the Tsirashian and of the Nisk'a' are square wooden .structures, like those of the Haida and Kwakiutl, but they differ some- what in the details of construction. While the house of the Hnida (f^f" OS' THE NORTH-WESTERN TRIBES OF CANADA. 13 imde, is roquirpd Kni. ;{. Iter is used : The ' are plaerd in ^ 1 with the latter , derlyiiig idea was are pretty birds , just as pretty and ihilter. They arp snake skin on his be gathers a root e embracing each !S, which, together ortions of the root vith sinews taken the man has been at the girl. Then le will come to him. I some of his soiled witchcraft in the sed : The clothing lead of which has ;ard's head, so that is placed in the s tied as tightly as a stick which has sinews of a corpse. placed on the top In winter this soon as it grows ady is rubbed with irts, and buried in leaving the housf Y young, the little A notch is cut in placed. Then the in the woods that >n a new tree, not re square, wooden they differ some- of the Hnida (»*"= Km 4. u REPORT— 1896. Dr. G. M. Dawson, * Report of Progress, Geol. Surv. of Canada,' 1878-79, Plates III., IV,, and V.), generally has on each side of the central lino three heavy beams which support the roof, the house of the Tsinishian and of the Kwakiutl has only one pair of heavy beams, one on each side of the doorway. In the Kwakiutl house these two beams, which rest on heavy posts, stand no more than 6 feet apart (see ' Proc. U.S. Nat. .Mus., 1888, p. 210). In the houses of the Tsimshian and Nisk"a' they stand about halfway between the central line and the lateral walls. Tliis arrangement necessitates that provision is made for a ridge-beam. Tbp heavy beams B rest on the uprights IT, which are seldom carved. On top of the beams four supports S are laid, on which rests the rid^'o beam R. The latter consists of two parts, leaving a space in the middle for the smoke-hole. Sometimes, but not regularly, two additional beams R rest on these supports. In a few cases the central ridge-beam is then sup ported by a smaller support S'. The lower end of the roof is oithti arranged as .shown in figs. 3 and 4, or as indicated in fig. 5. In the formpr Fig. case the roof -supports are separate from the walls ; a beam V" is laid on the uprights C, and tin; I'oof-boards rest on the beams R, B, and V. In the latter case (fig. 5) the corner-post P is connected with the r( ar corner-post by a square beam which supports the lower ends of the roof- boards. The walls of the old houses consist of horizontal planks of great width. The thick planks of the front, rear, and sides (figs. 4, <)) are grooved, and the thinner planks are let into these grooves. Tlu^ two mouldings of the front arc also thick planks, which are grooved. Over the door D is a short, heavy plank, on which i-ests a single thinner vertical plank. The construction of the back may be seen in fig. 'V Sometimes the houses are built on steep banks, so that only the rear half is built on the ground. In this case a foundation of heavy cedar- trees is built. A short log is placed with its end into the bank, the butt end standing out towards the beach, where the side wall is to be. Another log is placed in the same manner whert; the second side wall is ON THE NORTH-WESTERN TRIBES OF CANADA. 16 Canada,' 1878-79, >f the central lino of the Tsimshian i, one on each sidp nis, which re,st on :. U.S. Nat. Mas.. Nisk'a' they .stand toral walls. This ridge-beam. Tlip tldom carved. On I rests the ridw e in the middle for :ional beams R rest beam is then su|i the roof is f^itho 5. Tn the former beam V is laid on lis R, B, and V. ted with the n ar ower ends of the mzontal planks of d sides (tigs. 1, "') ooves. The two re grooved. Over a single thinner )e seen in fig. '■'> lat only the rear ndation of heavy into the bank, the dde wall is to be. econd side wall is to be. A third heavy log is placed over the butts of the two projecting logs. Then two more logs are put on top of the preceding one with their ends into the hank, and thus a foundation is built up to the level of the emhankmeiit. This is covered with a platform, and the hou.se is built about eight or ten feet back from its outer edge, so that the platform forms the front portion of the Hoor of the Ijouse, and also a walk leading to the house-door. III. The Growth op Indian Children prom tfir Interior of British Columbia. The table below shows the results of a compilation of the rates of growth of Indian children of the following tribes: — Ntlakya pamuy, .Shuswap, Okanagan, Kalisp<'liu, Yakima, Warm Springs. 1 have com- bined all these tribes, because tlu^ adults have very nearly the same stature, and because the geographical environment is very much alike. The numbers of individuals are rather sn)all, but nevertheless a few results of general interest may be deduced from it. ft will be noticed that in the eleventh, twelfth, and thirteenth years u'irls ;ire taller than boys. This agrees closely with the period during which the same phenomenon takes place among the whites, and is later tliiin among the Indians of southern latitudes. The decrease in variability i.s not very well marked, probably becau.se there is a considerable uncer tanty in regard to the (^stinlated ages of the children. Still, it appears that there is a distinct drop in tlu^ fifteenth year in boy.s, and in the thirteenth year in girls. Among the Mission Indians of Southern Cali- fornia this drop takes place lietween the thirteenth and fourteenth years in boys, between the ninth and eleventh years in girls. Among the white rhildren of Massachusetts the drop takes place between the fifteenth and sixteenth years in boys, between the fourteenth and fifteenth years in ijirls i.e., nearly at the same titne as, or a little later than, among the Indians of British Columbia. Boy.s Average G1KI..S A verage Number of Averaee AveraLB Number of \ge cases variation stature stature j variation cases mm. iiiin mill. iiiin •* .) ±2-s T'.tO — 'J ;i ±;40 M5;« 8(iO ±1-5 4 1 1 ± 5-2 !tH8 into ±24 5 ,t 17 1 i;-."i 1,07;; 1,073 ± 3 3 10 ti 12 L ."I'S i,i«i , 1,100 i2-8 14 i 12 iii-fi 1 200 1,207 t4o 11 8 13 ±4-3 l,2.5(i 1.207 i5-i» 20 «. 20 ± IH 1,2SC. 1 .2f53 ; i4-5 19 10 2'.» t t)j 1 ,3(57) 1.3;iH ±4-8 25 11 r.» ± ovS 1 ,3H6 1 1,400 -l5(> 18 12 :>u ±.50 1,123 1,443 i: (57) ly i:; is t .v.. 1,41)1 1.487 ± .')-4 13 11 L'l ± rvs 1 ,7)27 i,r)(iH ± 4 3 16 15 18 i 3-H 1,-)7H ' \JA1 ± «'0 16 It; 17 LOl 1,G11 1,537 ± 4 1 20 17 12 ± o'O 1,622 — — — IS .") ± 2',- 1,(574 1 — lit ♦5 ± r> 2 l,6i»2 i ~ 1 ■ I Fp^ « t 16 REPORT — 1896. It is of interest to compare the rate of growth of Indian and white children. In the following table I give the statures of the Indian children of British Columbia and of the white children of Worcester, Mass. : - Age : Years Boys GiBi.s Indian White 1,097 Difference i i Indian 1,073 White Differfn 5 1,073 -24 1 1,074 - 1 6 1,161 1,127 + 34 i 1,100 1,113 -i;i 7 1,20(» 1,170 + 30 : 1,207 1,175 + 32 8 1,256 1,223 + 33 ; 1,207 1,216 - 9 9 1,286 1,270 -16 1 1,263 1 .266 - ;5 10 1,365 1,340 + 25 1 1,338 1,328 -10 11 1.386 1,388 _ 2 1 1,400 1,370 + :^o 12 1,423 1,429 - 6 1,443 1,447 - 4 13 1,461 1,476 -15 > 1,487 1,479 + S 14 1.527 1,543 -1« 1,508 1,537 -2'J 16 1.578 1,«22 -44 i 1,517 1,570 -63 16 1,611 1,658 -47 1,537 1,584 -47 17 1.622 1.685 -63 1.594 18 1.674 1.700 -26 \ — 1,591 — 19 1.6<.t2 1,713 -21 1 -— ft appears from both tables, although more clearly in the case of lK)ys, that the Indian child is taller than the white child, although in the adult the inverse relation of statures prevails. I have shown at another place that a similar relation prevails between full-bloods .and half-breeds (' Verb. Berliner Anthr. Ger.,' 1895, p. 386). It is therefore probable that the difference in the laws of growth is a racial phenomenon. NASAL INDEX OF SKULLS. On p. '2'6 of the Tenth Report of the Committee I pointed out the difference of racial types found along the coast, and stated (p. 24) that the nose of the Kwakiutl represents a peculiar type which is not found in .imy other region of the coast. I have investigated the same question on a series of skulls, and have obtained the following results : — Ncksal Indices of Skulls of- — idex Kwakiutl 37 1 38 1 39 1 40 1 41 2 42 2 43 5 44 2 46 2 46 2 47 3 48 49 1 60 — 61 — Comox Nanaimo and i Songish, not Sanitch deformed 1 3 3 5 3 2 2 3 4 + + 2 2 2 1 Chinook ^■y-mfmii^iiii^' Indian and white :he Indian children jester, Mass. ; - GiR].: White Differfnce 1,074 - 1 1,113 -i;! 1,175 + 32 1,216 - 9 1,266 - ;i 1,328 -10 1,370 + ?,0 1,447 - 4 1,479 + 8 1,537 -29 1,570 -o3 1,584 -47 1,594 1,591 ' ly in the case of child, although iu I have shown tit 3n full-bloods and 3). It is therefoie acial phenomenon. [ pointed out the stated (p. 24) that ich is not found in same question on ts :— li, not med Chinook 2 1 2 1 2 ON THK X0RTH-AVE8TEH.N THIHES OF CANADA. Nasal Indicks of Skull ov-{cantinue'i). 17 Index • Kwakiutl Comox 1 Nanaimo and Saniteb 3 3 2 1 1 i Songiah, not ^, . , deformed ^hinnok 52 53 54 55 5t- 57 58 59 60 61 62 i 71 1 1 25 451 1 2 10 47-8 1 Cases . . Average . 7 466 38 49-6 12 476 It appears that the nasal index of the Kwakiutl is by far the lowest, and that it increases among the Coast Salish. The nasal bones are at the same time large and high, while among the Coast Salish they are small, decidedly flat, and sometimes synostosed. IV. Linguistic Notes. 1. KWAKIUTL. I indicated on p. 107 of the Sixth Report of the Committee that there seemed '■o etist cases in Kwakiutl. I have since investigated this matter more fully, and find that cases clearly exist. There is a definite article which has the following forms : — Nominative : tin. Genitive: sa Accusative : qa. Locative: laqa. The indefinite article is expressed only in the genitive and locative : — Genitive : s. Locative: laq. The possessive pronoun h; s the following cases : — 1st Person. 2nd Person. — h.n sun, Nominative : Genitive : Accusative : Locative : qi:n laq an 3rd Person. — OS — as. sO» sSs, qus qes. laqds iaqes, laq — (a) ( Examples : 1. Definite Article :- Nominative : Yii'lr'Pgyatlc da nKmuk'uc bKgitil'nEm, It said the one man. Genitive : Oyl'kamaya sa vul'q'emq. The chief of the killer whales. Accusative : Aatltm'-a qa du'weq. He tore the cedar twigs. Locative; TM'gyna h'l'qa t*'KhVtl, Me artived at the lake. »**»•? "*r^*ia^»9!'*||#!» rn — ^ 18 RKroiiT— 1893. \ ludetinite article : - Nominative Genitive : Accusative : Locative : ^fil'n'i'Huq ky'tl'tamn'yn nn ffpuli'. Killer whale painting un I'lont of the huu»e. fKiniVh s TinVqU. the l)each of Tsa'qis. A'Wtjii n'i7/>. Ho found water. ('i/r/t/Ku'Kii M (lyu'kiie Inq Kji'il'h o. He built a house of the uousc at Kv u'tca 3. Possessive pronoun : — Ist Person. Nominative; YVqa ffti'nl-i/'in h'o'lhoa. Tiiis iny nettle harpoon-line Genitive : lii'lakKtuKn sku v'mpa. I am sent hy my fatlicr. Accusative: JMntKn aq'e't qh:n lUnjri'yii. I took nvj hammer. Locative ; Lnr'tl hl'qKn gtju'kua. He entcrerl in my hou.se. Srrl Per>»on. Nominative : Genitive: (iyv'hiin». His house. litjoynat sPg (lyokii?. He had a house of his house. Accusative : Dd'ln qes se'kij'alrand. He took liis statf. Locative : Ai:'nlat'fi I'lqvs ts'd'i/P. But he said to his younger brother. I pointed out in the Sixth Report that these possessive forms may be morlifipil according to the location, as near speaker, near person addressed, absent vi.sible, absent invisible. I have not, so far, discovered these distinctions in the genitive, while they occur in all the other cases. 2. NiSK'A. As my treatment of the Ntska language in the Tenth Report of the Committee was very brief, I give here some additional information in regard to it. In the Fifth Report (p. 82; I have treated the formation of the plural in the Tsimshian, and Count von der •'chulenburg has treated the same subject on pp. 9 ff. ot his work (' Die Sprache der Zimslilan-Indianer.' Braunschweig, 1894). The principles underlying the formation of the plural will become clearer by the following remarks on the formation of the plural in the Nisk'a dialect : — 1. Singular and plural have the same form. This class embraces tlie names of all animals except the dog and the bpar, tree-, and a great many words which cannot be classified. I give he'"e a list of some of these : — HE, day. yri'tSKsk\ animal. k'K/r'd'H, wing. niisHk 'ti'n, down of bird. giCf hair. dpq, forehead. dz\ik\ nose. va'n, tooth. ie'mk\ beard. t'KmWnin, neck. tlaks, nail. qflk-ao'm, payment. viViihc, sweet smelling hatlhil'tluhi, lean. thina'k't, old. han, belly. vid'dz'ihjs, breast. nhk', upper lip. tidfsq, tail of fish. luirri'l, arrow. loatlyj/d'otk', axe. ia'nx, leaf. mPg'd'uhst, salmon berry. laq'amd'k's, prairie. ts'aky, dish. n'd'os, dish. k'otl, yes. ts'an-ik'SEtqa', moccasins, kaxd'eq, front. lak', fire. ts'cn, inside. akyn, water. wuldi'yyit, warrior. pKli'st; star. aVa'lgytq, language. axk\ night. le'Elgyit, feast. llScan/VtW, to be astonished. iKqWk', to fall (rain, snow). Ilya'k; to hang (v. a.). k'd'mF.qk', to wish. «i4S«SB» .; ON THE NOHTII-WESTERN THIBES OF CANADA. 19 iii'ky, to thnntler, saaniofok , tct rebuke. filff-aiii'l, to accomjKiiiy. di;'litmKqk\ to rcpiy. vii'lKk', to damn. If' mill, to siiifj^. f/yii, to sac. ham'ff, to want. tlmd'Kin, to help. hdtkt, to rush. gyi'ili-.q, to ask. kiili'i'n, to leave something. Art/<:", to feel. 2. Tlie phiral is formed by reduplication, the befj[inninjf of the word, as far as the first c'oii.Honant following,' the first vowel, beinjf repeated with weakened vowel. The Bcciint, of the word is not eiianged. Tlie reduplicated syllable remains separated from the reduplicated word by a hiatus. Tiiis is particularly evident in words beginning with a vowel. In these there is a distinct pause between the terminal consonant of the reduplication and the initial voffel of the reduplicated word : — plural iu'o'it, to throw. a'lgytq plural EVa'lgyiq, to speak. on am KHi'i'i'm, good. It seems to me that this method of forming the plural may be considered dupli- cation affected by certain laws of euphony. Mono>yllabic words beginning and ttrminating either with a vowel or with a single consonant, according to the rule given above, are duplicated. Monosyllabic words tortninating with a combination if consonants drop all the elements of the terminal cluster of con.son;uits, except the lirtst one, becau.se else there would be a great accumulation of consonants in the Middle of tiie word. The same causes that bring abr)ut the elision of the terminal IcIu.'^tiT of consonants probably affect polysyllabic words in such a manner that the wliole end of the word was dropped. This seems tlie more likely, as the repeated syllable has its vowel weakened. If a polysyllabic word was thus repeated the effect must have been very similar to the repetition of a word with a terminal cluster of cuii.'ionants. For instance, ivvIiVh, to know, duplicated with weakened vowels, would form ivuIhwuIaVh, In this word, according to the rule governing the reduplication of monosyllabic words with a terminal cluster of consonants, the first b would drop out, so that the form wiibviild'H would originate. A few euphonic changes of consonants take place : — h/, yy, and k, following the first vowel of the word, are aspirated in the redupli- catiun, and form //. (/• and k- are also aspirated, tand form q. y becomes the surd aspirate ii. t.i becomes s. The weakened vowels have a tendency to change into k or *. The variability and indistinctness of the vowels make it ditticnlt to establish a general rule. I classify the examples in order to bring out the points referred to above. a. Monosyllabic words beginning and terminating either with a vowel or with a sinsjle consonant. Ml plural £//'(<'//, to throw. HS „ KS'u'^, dog. (ini „ Kin'il'ni, good. I'/ „ afo'l, bear. il'iii „ diiida'ii, hill. I ./((■ „ d'icd'a'c, to push. '/'/* „ tlK/ftlap, deep. t'aq dzoli' alur *» ft- VI it I »» 9!P0 {•o) no' la'op 11 II plural faqfa'q^ lake ; also t^Kfa'q, dzikdzo'k, to camp. t'Kt'v', valley. mitlmc'tl, to tell. gyicgyi'c, wrong. {Id) /lono', hole. iKf/la'op, stone. tsiptm'p, to do. txUfx'a'l, face. ts'Kptsd'ij), to tie. bEtlha'tl, to lay down a flat tmp , thing. tsal , hp „ kapha' p, to shut. Weip , I pm „ g'avg a'n, tree. h. Monosyllabic words beginning with a vowel or a single consonant, terminating with a cluster of consonants. [ ^'cpk' plural sipal'cp1i\ sick. h'?pk' „ tn'ipts'e'pt, hard. i4' „ is'i'nk', stench. \Hick' „ ^-iV^ i'f*', lean. k-ech' dMpk' ilo) da'ltk' tlnntk' plural k'ask'e'ck', narrow. „ delde'lpk', short. „ {U) dKldd'ltk', to meet. „ tlFntla'ntk', to move. -p- 20 RF.r0KT--189(). 711 if h' gijitk' 1/1/(1 /Ik* luiUH plural viitmi'lk', full. .» ff!/ifffy*'kys, to wash. ^/I'J/.f „ cii'dky.1, broad. dakytl „ dluda'hytl, to lie around. plural dildr'lhi, touLrue. „ Ihllolilk', gliosi,. „ ((/(ni)iiii:h>ii'i'Iii, liottMn, „ *7 ii'/yi/iif, to .'iKMk. „ vthUiiii'i'lyrkys/c', hcnv hnada'k' „ hiahdudd'k', bow. ho'mt»'iq „ /win/io'mtn'iif, to ki-i. ha'qg'at „ htiq/Ki'i/i/'ut, swoei suiullin'f. mkynk' plural gtiisn'kyfk', clo.nn. (Ipffya't ., tliiidiyi/a'f, cripple wr"/.'' „ miiimi''k\ to catcli (is);, gyiikc „ gyC'iKjjiu'hc, fish juiniis liokck* „ haiihO'kc'k% to join otlnrv <». Change of y into h. /. Change of (/• and ^' into q, viayiTnsk* ffiiikck' Ho idrxk* k-'iik tl akttl plural hiuho'yiq, just. plural miqmnffil'niik\ explanation, t. ghqi/d'Uick, to sit. „ sKqut'/iiksk', to dive. ,, k'liqk'dktl, to drag. ., aq'a'k ktl, to arrive. g. Change of ts into «, and of dz into z. yatx plural yis'ia'ts, to chop. k'ofg „ k-' Ksk'o'ts, to chop a tree. Ar'i/,« „ /it'xhr^'ifg, to send. d'dzikx „ az'd'dziks, proud. he'tsiivtuq „ fiask^'tsuniKq, to coramand. ^. Words beginning with combinations of consonants do not always rednpli Kite | in the manner described above, as it sometimes results in an accumulation of en sonants in the middle of the word. If sueh inadmissible clusters should result, ('iiivj the first consonant of the word is repeated. In such cases initial red a? one syllable, the semi-vowel w standing for a weak v and rv, the rednplicated idiraj would be liivhw, which, when pronounced rapidly and with the following vowel, mu.-t naturally become hiiw. I believe, therefore, that this plural must be included in thaj reduplications : — ^ hwa plural hiimi', name. hrctl plural huwi'l, to do. hwVp „ hfitvi'lp, house, hn^o „ huwo', to call. hn'At „ kun'd t, to sell. ^wJh „ huwd'u, paddle. th:iitli'iitH, fo bi' Mtiifrv iit'e'tk'c, to cinl. miirmaiYxk^, inci-k. yili/il'ltk', to rcl nil. consonant. 1 (ti/tfr'/lii, toiiijiip. Ihll.o'ltlk', f^iuist,. (.tkg „ tH'h:f/,T'ki/,(i\ah. t'> ha', h\me. .y fW. towalic. vtalk' „ /y/t'WK<, to put into "fire tqi)'oqk\ to oat. viaqk't tqak'h:'n, to foed. baq »•(!», to sit. VKi'yat , InkgH-a'/i, island. ffi/i'il yets, to kill (pi. = to chop), ts'f-n maksk', to stand noK dh: pin a' kitk', short. h(ik\ form. qoy. , duk-, to talce. tvat'ak' ointt, to go aboaid. yol, to run. t'atl, to put. liVtl, to lie down, la'mdziq, to enter. daq, to die. tJtlr'iigyit, male slave. tltld'nyyU, female slave. (qtlna) »gyi'tk\ to kneel. tlyD k»'ul(V (ksi~, out. tlu, to tlyuniVlhj walk), to go out. vUlk* wVk-t, to ciirry. gyat alisgyl'da, ugly. ml tn'usky b. Singular and plural are formed from the same or related stems plural KuhK, small. Kiq)Knnlhn'Ulk\ nobleman. e'ltat, man. wud'a'q, largt. SKs'O's, small. wvyi't¥ aiawd'tk' wlKme'K luma'kysa wlnak'' wld'o'Q k'staks tfaema's am'ania'a gi'yn'tk\ to or}', to weep. olffyn/fd'dK, to shout. wuiFoq nlKmU'd'K, to shout. litli' dikym , to wasii clothing. nne'nF.k\ long. d'Kud'u'a, stout. luJist8(VdKk-s, to leave. q'arma'kst, young. atn'ama'kst, pretty. COMrOSITION. The composition of words in Tsimshian and Niska is remarkab'y loose. Although there are a great number of formative elements which have no independent existence tliey do not combine very intimately with the words to winch they are prefixed. I pointed out before that the reduplicated syllable remains separated fiom the stem t>v a hiatus or pause. The same is true of all compositions, as the following examples will show : — hagvn'ie'K, to walk towards. tiiEirCa'kys, in water. lEgKm'Ou, to throw into (from top). This loose connection is also shown b/ the fact that in compounds the plural is formed from the stem alone. Iinltiia'p plural k'alts'xts'a'p, town. kalhwi'lp ,r k'alhvwd'lp, bouse. daqgya't „ daqgyigya't, strong. There are very few cases of contractions. SiyidEmna'k; chieftainess ; plural, $iyidsmJid'nak'. undoubtedly orii^inally hanak, woman. nse'bEnsk' plural ■niBpie'b'juut, friend. The end of this word was PIUNTED BT ifOTTUJWOODK AND CO., NKW-B'JULET S<)l'lill I.O.ND0K WKd»f&r.«(!.wi \^ m 'i^. f ■: 1' Pricij Is. Qd.