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1 2 3

DESCRIPTIVE NOTES OX CERTAIN IMPLEMENTS, WEAPONS, &.■., FROM
CRAHAM ISLAND, QUEEN CHARLOTTE ISLANDS, It.C.

By ALEXANDER MACKENZIE.

WITH AN INTRODUCTORY NOTE BY GEORdE M. DA\VSON, LL.D.. K.R.S.
Assistant Director, ricological Surviy of Cmiinla.

- • "' '.' W'i"l!«»lVJ.",H||" l},jpi^p|j||jl|{p^J

KIN08T0N, ONTARIO

Seotion II, 1891.

( 43 ]

Trans. Roy. Soo. Canada.

IT, — Descriptive Notes on Certain Implements, Weapons, etc., from Graham Island,

Queen Charlotte Islands, B.C.

,;'.

By Mr. Alexander Maokbnzie,

With an introductory note by Dr. Q-. M. Dawson.

(Bead May 27, 1801.)

I i'

(

Some years ago a small collection of implements, weapons, etc., from the Qaeen
Charlotte Islands was obtained for the museum of the Q-eological Survey from Mr. Mac-
kenzie. Most of the objects in this collection are either specially fine examples of the arts
of the Haida, or antiques, the value of which is enhanced by some knowledge of their
history. The collection had been formed by Mr. Mackenzie under peculiarly advantageous
circumstances during his residence at Masset, and was accompanied by a manuscript re-
ferring particularly to the various articles, but which includes besides some miscellaneous
notes of interest respecting the Haida, their manners, customs and ideas. Mr, Mackenzie
states that his notes are the result of original enquiries, and that he has purposely
refrained from quoting information from sources already published. His knowledge
of the Haida people, together with his habit of close observation, render his notes of
special value.

It thus appears to be desirable not only to illustrate a few of the more interesting of
the objects in this collection, but also to make this the occasion of piiblishing the notes
referred to, in order that these may be rendered accessible to those interested in the eth-
nology of the West Coast. By permission of the Director of the Geological Survey, such
of the objects as have been chosen for illustratio.i have been drawn for this purpose by
Mr. L. M. Lambe. In selecting these objects the writer has endeavoured to choose those
which seem to be the most noteworthy, and particularly to exclude such as resemble
those which have already appeared in his report on the Queen Charlotte Islands, con-
tained in the Report of Progress of the Geological Survey for 1878-79. The first detailed
account of the Haida people was given by the writer in the place just referred to, the
material for it having been obtained in the course of a summer spent in exploring the
Queen Charlotte Islands for the Geological Survey. Much additional information has,
however, since appeared in various publications. Reference may be made particularly in
this connection to an elaborate and copiously illustrated memoir by Mr. A. P. Niblack,
entitled " The Coast Indians of Southern Alaska and Northern British Columbia," lately
published in the annual report of the Smithsonian Institution.

It would appear that the pre-eminent position of the Haida among the various tribes
of the West Coast has not yet been sufficiently recognized or appreciated by ethnologists.
Twenty years ago little was known about them ; the Queen Charlotte Islands were but
rudely sketched on the charts, and the reports current as to the treacherous and warlike

i V)

122553

(• ••

ALEXANDER MACKENZIK ON CERTAIN

character of their inhabitants, y, ith the fact that the islands lay to the west of the main
route of communication along the coast, caused them to be but seldom visited. This was
even the case in 18*78 when the writer undertook his exploration of the islands- Since
that time the Tlingit peoples of the southern coast-strip of Alaska have been somewhat
fully reported on by various writers, while considerable attention has also been devoted to
the littoral of the southern part of British Columbia. As a result of these investigations,
the arts and knowledge common to the coast peoples generally have been described
and attached by description to various tribes in which both were less fully developed
than they are among the Ilaida. "When this difference came to be appreciated, a tendency
arose to affirm that the Haida had borrowed and more fully developed the arts and cus-
toms of neighbouring tribes. In some cases this is true, but as a general statement it
must be accepted with the utmost reserve Articles formed of copper and blankets woven
of the hair of the mountain goat are known to have been obtained by the Haida from the
Tlingit to the north ; circumstances explained by the fact that the materials employed in
both do not occur in the Queen Charlotte Islands. Some customs and dances are also
known to have been adopted from the Tshimsian of the adjacent mainland, but further
than this the proof does not go.

The fact remains that the arts of the Haida, with those of their neighbours the
Tshimsian, had reached a stage of development, tending toward an incipient civilization,
higher than that found in any other people of the west coast of North America. To the
north, as well as to the south of the Queen Charlotte Islands, and to some extent in cor-
respondence with the distance from these islands, are found ruder and more barbarous
people, living in dwellings of inferior construction and surrounded by fewer and less
artistically fashioned implements. The comparatively isolated position of the Haida and
the relative immunity which this afforded against attack, may have been important in
producing this result ; while their occupation of a region upon all sides of which (save
that of the ocean) different peoples with habits and traditions more or less varied bordered,
may have rendered the Haida more Catholic in their beliefs. These, however, are but cir-
cumstances which may explain, while they do not detract from the premier position of this
tribe ; a position which was largely shared by the Tshimsian, though in consequence of
the greater accessibility of the Tshimsian country, their primitive condition had suffered
more change before it began to be intelligently studied.

Many collections which have been made are now to be found in museums credited
vaguely to the Northwest Coast, a designation justified to a certain extent by the similarity
of the character of the objects met with on this coast as a whole ; but whore the means
are still available for analysing these miscellaneous collections and assigning them to the
various tribes, it is found that a great proportion of the best fashioned and most artistic-
ally finished objects come from the Queen Charlotte Islands. The writer is pleased to
note that Mr. Niblack, in the remarks made in his memoir above cited, appears fully to
appreciate and admit the superior culture and dexterity of the Haida, of which people the
Eaigani of the southern part of Alaska are but a modern colony. Speaking from his own
somewhat extended opportunities of knowing the tribes of the Pacific Coast, and referring
particularly to their mental capacity, the writer has no hesitation in recording his opinion
that the Haida and Tshimsian ar^ the most intelligent and capable.

IMPLKAfKNTS AND WKAPONS OF GKAUAM ISLAND.

In revising Mr. Mackunzie's notes for publication, his original orthography of nearly
all the native names has been retained unchanged, but in a few places some remarks
which appear to be unnecessary, becttur,e <;overed by what is already published, have been
omitted

Geoboe M. Dawson.

Dance Staff (Haida Tusk). — A ceremonial staff of this kind wao formerly used at feasts,
dances and distributions of property. The principal man concerned in the ceremony, by
forcibly tapping the floor with such a staff or baton, called the attention of the audience
to the business immediately in hand. At feasts where property or blankets were given,
or paid away, a significant tap of this staff intimated that the t. insaction was closed,
resembling much the tap of an auctioneer's hammer on a bargain being concluded. The
carved devices of crane, whale, crow, owl. and bear, with which it has been ornamented,
refer to tribal legends.

The proprietorship of such a staff of course shewed that the owner was an Eillahgeet
or chief, who had made the necessary feasts and distributions of property to entitle him
to that dignity. The staff was always carefully preserved in a safe place in the owner's
lodge. [No. 1339.]' Several somewhat similar staffs are figured by Mr. Niblack (plate
xvii.)

Woven Hats (Haida Haht-ul-sung-ah) . — These are made of spruce roots, and were both
plain and painted, the shape being that common along the coast of British Columbia and
frequently illustrated. One of these hats [No. 1335] is of more than ordinary dimensions
[diameter 23 inches], and is of the kind worn only on the occasion of a distribution of
property, the wearer then having on also a "dance blanket," and holding in the hand a
staff, of the kind just noted. Such costume was suitable for either male or female. The
devices painted on these hats seem to have been a matter of fancy, and to have had no
particular significance. The dog-fish, whale, crow or bear were often represented on
them. [Nos. 1333 to 1335.)

Large woven and pieced Dance Blanket (Haida Na-hung) — This is a specimen of the
dance-blanket or covering almost universally uoed at feasih, Jmnes and ceremonials by
the native tribes of the coast. Such blankets were made only by the (Jhiikafs of the
Alaskan coast, and although often called Haida blankets, the term is erroneous, as the
Haida never practised the art of weaving wool or hair. These blankets were, however
highly valued by the Haida, and any one aspiring to the position of chief was expected
to possess one such elaborate covering. Now they are rare, having been eagerly sought
after by collectors. The devices are similar to those on Haida carvings, indeed the orna-
mentation of the latter seems by all evidence to have been copied from the tribes of
Northern Alaska. The material used in making these blankets is mountain goat's wool
and cedar barh. [No. 1374.]

Dance Head-dress (Haida TsiVA).— Ornamental head-dresses of this kind are used in
ceremonial dances by the tribes of the Northwest Coast. An exctUent illustration in

' The numbers thus given throughout, are those under whicli the objects specially referred to are catalogued
in the Museum of the Geologicul Survey. Some of them are figured in the accompanying plates.

ALBXANDKB MACKENZIJi; ON OKBTAIN

colours of u head-droB8 of this kind is given among those published by tho directors of
the Ethnological Department, Btirlin Museum, plate I. (No. ISl'J).

Tho upper part fits on the wearer's head like a cap. Above the forehead is a carving
of some crest or device, beaver, bear, eagle, etc. No rule seems to bo followed in selecting
the device. In this instance the carving represents the beaver ; it being merely a decora-
tion according to the fancy of the carver. On either side of the carving there is a row of
feathers of the great wood-pecker. Bound round the circlet of the cap at close intervals,
are a number of bristles of sea-lion whiskers, while suspended from the back of the
head-dress is a train of ermine skins. When the dancer was ready to go through his or
her evolutions, a handful of eagle's down was placed on the top of the cap, being loosely
held in position by the upstanding bristles. On every contortion of the body and jerk
of the head the llexible sea-lion whiskers permitted a small quantity of tho down to
escape and float round the dancer's vicinity like snow-flakes. The efl'ect of this was
certain to ensure the applause of the spectators, according as the dancer's exertions were
vigorous or otherwise.

On occasion of an arrival whom it was desirable to honour, the settlement of an indi-
vidual quarrel, healing a tribal feud, making a treaty of friendship or peace, or celebrating
a potlach or " house-warming," an indispensable adjunct to the ceremony was the dance
with the Tsilk and Na-hung and scattering of eagle down. Sometimes a number of
persons thus attired performed at once, and the costume was considered quite appropriate
for either male or female dancers.

Sea-lion Whiskers (Haida Kish-kow'-eh). Ermine Skin (Haida Klick). — Wooden carved
device on forehead (Haidu Isil-kwull).

Specimens of Wooden Masks (Haida Neli-tsung).—[^08. 1305, 1806, 1309 to 1311 and
1313 to 1815]. These masks, grotesque and otherwise, were used at merrymakings per-
taining to feasts, house inaugurations and dances. Faces of human or mythological
beings, of birds or beasts, were represented by such masks, and no rule seems to have
been followed in the matter of selection of subjects, that being according to the fancy or
taste of the carver. Wooden or bone calls were generally used to imitate the cries of the
animal represented by the mask.

Dance Head-dress Carving (Haida Tsil-kwull). — [No. 1812], This represents a spirit-
face seen by the doctors in their trance or reverie. The inlaid border of mother-of-pearl
is made from the Abalone shell, brought in early days by trading vessels from California
and the Sandwich Islands. Probably in still earlier times from the smaller native Haliotis.

Tivo models of carved Heraldic Columns (Haida Keeang). — One showing the circular
aperture through its base which is used as the entrance to the house. [Nos. 1816, 1840.]

Such poles vary in height from 40 to 60 feet. The object in erecting these poles was
to commemorate the event of a chief taking position in the tribe by building a house
and making a distribution of all his property, principally blankets, which he had been
accumulating and hoarding for years with this view. Keeang is the Haida name of such
poles or columns in general application, but each polo has besides an individual and
distinguishing name. Thus, for instance, one of the poles at Masset is named Que-tilk-
kep-izoo, which means " a watcher for arrivals," or " looking," or " watching for arrivals."
It was erected by a Haida chief, named Stultah, on his decision to build a new lodge.
The occasion, as usual, was marked by a large distribution of property, hundreds of

IMPLKMBNTH AND WEAPONS OF GRAHAM ISLAND.

blankets and othei- valuables being given away to all who assisted at the making of the
pole, or who were invited to the ceremony. Stultah was of the oagle crest, and according
to custom, the recipients all belougod to other crests, no eagles receiving anything. Not
long afterwards Stultah d'jd, before his projected lodge waH completed. His l)rother
succeeded him, and assumed his name. He erected another carved pole in comm«'moration
of Stultah's death and his own adoption of his brother's place. This was again accom*
panied by a feast or distribution of food to the multitude and of blankets to the makers
of the pole.

A mortuary pole is called Salh-lung-hdi, And is altogether diifereut from a pole erected
on occasion of lodge-building. Keeang, or lodge poles, are hollowed out at the back,
whilst Salh-lung-hdl, or mortuary poles, are solid, being generally a circular column with
carving only on base and summit.

"When it was decided to eract a Keeang and build a lodge, invitations were sent to
the tribes •'u the vicinity to attend, and on arrival the people wore received by dancers in
costume and hospitably treated and feasted. When all the Indians from adjacent places
were assembled, at the appointed time they proceeded to the place selected for the erection
of the pole. A hole, seven, eight or ten feet deep having been dug, the pole was moved
on rollers till the butt was in a proper position to slip into the hole. Then the process
of elevation began. Long ropes were fastened to the pole and gangs of men, women
and children took hold of the euds at a considerable distance away. The most able-bodied
men advanced to the pole, standing so close all along on each side that they touched each
other, and grasping the pole from underneath they raised it up by sheer strength, by a
succession of lifts as high as their heads, while, in the meantime, others placed supports
under it at each successive lift. Stout poles, tied together like shears, were then brought
into play, while the lifters took sharp-pointed poles, about eight feet long, and standing
in their former positions, lifted the pole (which was immediately supported by the men
who shift the shears) by means of these sticks, until it attained an angle of about forty-
five degrees. The butt was then gradually slipped into its place and the gangs at the
ropes, who had been inactive all this time, got the signal to haul, when, amidst the most
indescribable bellowing, holloaing and yelling, the pole was gradually and surely
elevated to the perpendicular position. Great hurrahs, shouting and antics took place as
the pole was set plumb and the earth tilled into the hole.

The crowd reit adjourned to the house of the owner, who feasted the people with
Indian food, such as grease, berries, sea-weed, etc. This being completed, the man takes
the place of Eitlahgeet, great chief, and the next thing he does is to distribute his property,
a task requiring great discrimination. Very often on such occasions ho adopts a new
name, discarding that by which he was hitherto known. When he proclaims to the
crowd that he is quite impoverished and has distributed all his effects, they appear to be
delighted, and regard him as indeed a great chief.

Thill distribution of property was often the scene of riot and disorder, sometimes
ending in bloodshed. Some of the recipients would consider that their share of the
plunder ^i^as too small, and that they had been slighted, others who were less deserving
having got a larger share. Invariably there was a show of discontent on the part of some
of the guests, and if the donor could not reconcile them by fair words or an additional
present, a forcible attack was often made on the pile of blankets and goods received by

Sec. II, 1891. 7.

ALEXANDBR MACKENZIE ON GEBTAIN

those who were considered unduly favoured. The body of the lodge was then often the
arena of serious disturbance, in which blankets and clothing were torn to shreds by an
infuriated mob. Knives were sometimes freely used, and often the ominous report of a
gun or pistol would be heard in the crowd, which would cause a panic and frantic rush
to the doors and apertures of the house with what goods «;ould be hastily snatched in
hand, leaving a small knot of excited men and wailing women surrounding a bleeding
corpse on the floor. Such an incident would, of course, lead to another feast and dance
with payment of property to the relatives of the deceased. To the guests not implicated
in the aifair, a murder only meant more feasts and more fun, and to judge from appear-
ances, these good old times were not disliked.

It is worthy of note, as already rema.l.oU, ^hat the giver of a feast does not distribute
presents to those of his own crest, whether such an one be a relative or not ; for instance,
an eagle making an occasion of raising a pole, would give nothing to the eagles, but the
bears would be the recipients.

An invariable concomitant of these feasts after the arrival of the whites on the coast,
was ardent spirits of a vile nature, supplied by rascally traders in sloops and schooners,
or a fiery compound distilled by the natives themselves from molasses, sugar, rice, flour,
or beans.

As far as the Haida of Masset are concerned, all the above is but a tale of the past,
as they now neither erect columns, give potlaches, dance, nor distil liquor, having aecided
to follow the advice given them by the government and missionaries to live according
to law and order.

Daggers (Haida Kah-oolth). —[Noa. 1300, 1301, 1304, 1830, 1881]. Such daggers are
for the most part very ancient, and many of them have individual histories and tradi-
tions appertaining to thsm. They are formidable weapons in a hand to hand flght, and
were always carried round the neck to feasts and similar social gatherings. No. 1381 is
of tempered copper, the mode of its manufacture being said to have been possessed by
the " ancients," who could hammer out native copper and give it a keen edge.

A legend is connected with No. 1304, in which it is said to have been carved and
tempered by a woman who came from northern Alaska. Its history is known for two
or three generations, it having passed from one chief to another, but its true origin is lost
in obscurity. In former times assassination was by no means uncommon, and slaves
were often commanded to perform the deed, generally with these formidable daggers.
To the knowledge of several persons still alive, two cowardly murders were perpetrated
by a slave at his master's instigation, with this particular weapon.

No. 1800 was procured from a ruaa, now dead, who was for a long time under a
tribal ban as a murderer, having deliberately stabbed a woman to death in a canoe in
mid-sea, and thrown her body overboard, for the sake of getting her money. Years after,
the deed was brought home to him, and he had to pay largely to save his life.

Slone Tomahawk (Haida Hlth-at-low). — [No. 1329.] Thi- is a formidable weapon of
offence, and was used by the tribes of the Northwest Coast in their forays and fights.
Although small and light, one blow from a stout arm, fairly delivered, would pierce the
strongest cranium.

Reindeer-antler Tomahawk (Haida Scools-hlth-at-low). — [No. 1302.] This very ancient
Mid interesting relic is made from one of the antlers of a species of reindeer which

IMPLEMENTS AND WEAPONS OF OKAUAM ISLAND.

•1

inhabits tho mountainous interior of Graham Island. ' In olden times theso reindeer
were hunted by the Haida and killed with bow and urrow, being highly prized both
for meat and skin. ' This weapon was the property of the Masset doctor or medicine
man, who is still alive but aged. To him it was bequeathed by his prt'f^eeossor, vho
died many years ago. It was essentially a weapon of offence, a regular skuU-crack'jr,
similar to the last, and is said to have been used with fatal effect more than once. It is
undoubtedly a relic of the times before these natives had intercourse with white men.

Bone Club (Haida Sitz). [No. 1808.] — This club is made from a rib bone of some
species of whale and was used as a fish- or seal-killer like the next.

Carved Wooden Club (Haida Sitz). [No. 1277.]— This is one of thn charocteristic fish-
killing clubs of the Haida used for knocking halibut, seals, etc., on the head after hook-
ing or spearing them. No doubt it also proved a handy weapon in a personal tussle over
the spoils of the ohas These carved clubs were invested with supernatural properties.
Thus the Haida firmly 1. lieve, if overtaken by night at sea and reduced to sleep in
their canoes, that by alio ving such a club to float beside the canoe attached to a line, it
has the property oi carina away whales and other monsters of the deep which might
otherwise harm incni.

Bone Dagger {\\&\Avi Thl-saga-skwools.) [No. 1298.] —This was used by the medicine
man in one of his imu^'iiiary conflicts with some malicious rival spirit doctor. At other
times he used it ns a skower or hair-pin to keep up his long hair when rolled in a knot
at the back of his head. Ou the handle is carved the representation of a laud otter, an
animal held by medicine men to possot-i supernatural attributes.

Twisted Copper Necklet (Haida Hull-kuntz-tig-ah). [No. 1882.]— This rare and valuable
relic is the only one of the kind known in the Haida nation. It was prized more highly
than any ornament or implement in their possession, and of a certainty was made before
the natives were acquainted with white men. Tradition states it was made from native
copper brought from Alaska. Capt. Dixon (1788) mentions having seen such a necklet
worn by a chief at North Island, and it is believed by old Haida who have been ques-
tioned on the subject, that this identical necklet was the one that attracted his attention.*

As a work of art by untutored savages with rude tools it is remarkable. Though it
has three strands it is all in one piece, twisted most systematically and tapering with
precision from the centre to each end, all the strands being in perfect uniformity one with
the other. Its history and former owners are known for two or three generations, but
its origin is not known. It was worn by chiefs as a mark of their importance and de-
scended in turn to each successor who was able to make a feast and distribution of pro-
perty and take the place of the departed.

Carved Copper Armlet or Bracelet. [No. 1308.] — This is very old, and is the only copper
armlet known in the Haida nation. It has been preserved in the same family for several
generations and worn by the chief's wife. Its origin is unknown, but it certainly was
made before the Haida saw white people. The mother-of-pearl inlaid work was renewed

' See Traus, Royil L"?. Can., vol. viii, section iv, p. 52.

' See Marchand's Voyage, chap, v, 1791.

' Dixon writes : — " We frequently saw large circular wreaths of copper both at Norfolk Sound and Queen Char-
lotte Islands, which did not appear to be of foreign manufacture, but twiuted into shape by the natives themselves,
to wear as an ornament about the neck." " Voyage to the Northwest Coast of Ametl^o, p. 237."

ALEXANDKll MACKENZIE ON CERTAIN

lately, the original pieces having been lost. Since they have had opportunity of obtain-
ing silver from the whites, all bracelets, bangles and such like ornaments are made of that
metal. Copper is now considered too base a metal for such use, although anciently it
was esteemed of high value, next to iron.

Ancient " Coppers'' (Haida Tuow). [Nos. 133*7, 1338.]— These are the only two antique
coppers known among the people of Masset, and were made before the natives procured
sheet copper from the Eussians in Alaska. They have been in the possession of the same
family through a long line of chiefs who displayed them on festal occasions. A chief
named Edensaw, now long deceased ', used to wear them bound one to each side of his
head-dress {Isilk) on occasions of ceremonial dances, etc.

These coppers were formerly of great value among the coast tribes, ten slaves or one
thousand blankets being sometimes bartered for one. They were regarded with peculiar
veneration, and a chief who could afford to purchase one of these costly articles and cut
it in pieces at a feast of property-distribution was highly honoured. The pieces were
given away to the principal chiefs who were guests, and were most highly valued by
them. Sometimes such a copper was nailed to the carved heraldic column or pole which
was erected at the feast, and it then served as a permanent ostentatious mark of the owner's
extravagance. Sometimes they were f ttached to mortuary receptacles in honour of the
departed.

The size of these coppers varied from seven or eight inches to foiir feet long. The
original coppers were brought from the northern portion of Alaska, and the tradition runs
that they were first made out of lumps of native copper which were found in the bed of
a river there, but latterly the Indians bought sheet copper from the Russians at Sitka,
and also in Victoria, and several natives along the coast commenced manufacturing spuri-
ous coppers from this material, which ultimately prodvxced a fall in the value of coppers,
and by glutting the market destroyed the romance of the idea that the copper was one of
earth's rarest and choicest treasures, fit only to be purchased by great chiefs who desired
to squander away their property for the sake of gratifying their self esteem. The customs
appertaining to such coppers were not peculiar to the Haida, but were practiced by all
the tribes of the Northwest Coast.

These coppers were not polished, but blackened by a very peculiar process (long kept
a secret by the makers) which produced a permanent dull black, on which heraldic de-
vices were scratched or engraved. This blackening effectually prevented corrosion.

Each of the genuine old coppers had an individual name such as : —

Taow-ked-oos — "The copper that steals all the people."
Yen-an-taous — " The copper that is like a cloud."
Taow-kee-ass — "The copper that stands perpendicular."
Len-ah-taous — "The copper that must needs be fathomed."'

These names served to perpetuate the identity of the copper when it changed hands,
and were used in referring to it in the traditions of the people.

The name of a copper in Haida is Tamv, Sitka Tinnah, Tshimsean Hy-y-etsk.

' Edensaw, is a name successivoly assumed by each chief of a certain district, by virtue of his ofHce.
' Referring to its large size.

•BS

mmm

IMPLEMENTS AND WEAPONS OP ORAHAM ISLAND.

38,

Examples of the prices paid for such coppers may be interesting. Thus Tuow-ked-ous
was sold by Edensaw to Legale, a Tshimsean chief, for ten slaves. Yen-an-taous was sold
by Edensaw to the same man for ten slaves, two large cedar canoes and one dance head-
dress. Tauiv-kee-ass was purchased by a Tshimsean chief named Nees-lhlun-on-nos from a
Haida chief for eight slaves, one large cedar canoe, one hundred elk skins and eighty
boxes of grease.'

The devices graven on the upper part of the copper were according to fancy, and re-
presented the bear, eagle, crow, whale, etc. A conspicuous mark was always on these,'
the (T) cross, and on the skill with which this was executed depended in a great measure
the value of the copper. This T or indentation is called in Haida Taow-lsoo'-eh, namely,
"backbone of the taow." It was hammered, when fashioned, on a pattern by a peculiar
process known only to skilful workers, with the result that when the taow was finished
the indentation of the T was of the same thickness as the rest of the copper plate. If this
T proved thinner the value was consideiably diminished, in fact the copper was considered
not genuine.

Fantastic carving in red stone representing incidents and transformations related in traditions
of the doings of Ni-kil-stlass, an evil mischievous spirit, sometimes described as a creator.
[No. 1296.] — The inherent love of ornamentation and method of preserving tradition from
oblivion by means of imagery in absence of written symbols is well shown by this carving.

As an illustration, one of the traditions regarding the doings of Ni-kil stlass may be
here related.

Ni-kil-stlass, who at this time has assumed the form of Yelth (the raven) wished to
become possessed of the moon, and so determined to steal it from a great spirit-chief who
owned it and guarded it with jealous care. In order to gain access to this spirit-ohief 'e
lodge, the raven decided to change his form. He therefore transferred his spirit to a small
piece of moss which hung above a clear spring of water. A young woman, a chief 's
daughter and wife of the son of the above spirit-chief, came to the spring to take a drink
of water. She used a small basket or vessel made of woven roots. At that time the
small piece of moss fell into the spring, and was lifted in this vessel to the lips of the
woman, who blew it two or three times from her lips, but eventually swallowed it. In
time she bore a son, a remarkably small child. This child incessantly cried for the moon
to play with, thus — koong-ah-ah, koong-ah-ah ("The moon, the moon"). The spirit-chief
in order to quiet the child, after carefully closing all apertures of the house, produced the
moon and gave it to the child to play with. The child rolled it about for a time,
but now kept crying ah-ah-kineet, ah-ah-kineet. (" open the smoke-hole "). He also put the
moon in his mouth, but his mother observing this pulled it from him, but gave it to him
again to roll about. The smoke-hole had been opened a little. He still kept crying
ah-ah-kineet, till to quiet him the smoke-hole was optaed a little more. Watching his
opportunity he quickly put the moon in his mouth, assumed the form of a raven and flew
out. He alighted on the summit of a high tree, where he hid the moon under his wing.
A number of people then took stone axes and commenced to fell the tree. When the tree
was nearly falling, the raven would fly to another tree. The people then began to
fell the second tree, but again the raven would fly to another tree This was rep-ated
several times, until the people wept over their failure to recover the moon. A great chief

' Oolachen flah grease ; esteemed u delicacy.

^aam^.^iiiA

ALEXANDER MACKENZIE ON CERTAIN

then told the people to desist from their eflPorts, for the probability was that the raven
was the great spirit himself who made them all.

With the moon concealed under his wing, the raven flew to the stream where many
people were engaged in catching the oolachen (candle-fish), which were running into the
river in great numbers at that time. It was dark, for there was no sun, moon or stars to
give light.

The raven then asked the people for some oolachens, and promised to give them light
if they would supply him. They answered him " You tell lies." Twice they said so.
The raven then said, " You do not believe me, but you shall see if I lie." He then pulled
the moon out a little way from under his wing, and all the people beholding light were
very glad and hastened to give him plenty of oolachens. The raven was so pleased that
he took the moon from under his wing, and said, "You shall have abundance of light."
He then broke the moon in twc. Taking one half he threw it up above him, calling out
to the people, " The name of this is Tsoo-way (the sun) it will give you light in the day."
He then took the other half and threw it ip above him, and called oat, " The name of this
is Koong (the moon). Then taking up the fragments which had fallen when he broke
the moon, he threw Ihem up above him and called out, "The name of these is Kah-ill-ah
(stars). The moon and stars shall give you light at night." '

Three Jade Adzei (Haida Qua-hootah) .—[Yio». 1291, 1276, 1298]. The most perfect of
these was procured from a Haida medicine-man, to whom it was bequeathed by his
predecessor.

Amongst the Haida such adzes were rare and costly, and only the principal chiefs
were able to obtain one of them. They were prized for the keen cutting edge which
could be given them and for their durability. The place from whence they were origin-
ally obtained is not known, but it is certain that the Haida and coast tribes of British
Columbia procured some of them from the natives of Alaska.

With such adzes trees were felled for making large columns or lodge poles. It has
often been a question in what manner large trees were felled with such a small and
insignificant implement, but in fact the method was quite simple, and as the work
was performed by slaves, the owner of the adze did not find it at all arduous.
First a ring of two or three inches wide and deep was hewn with the adze round
the butt of the tree, and then about three or four feet higher up another ring of the same
dimensions was hewn out. Next the wood between these rings was split off by means of
wedges, driven by heavy stone mauls or hammers. This proceeding was repeated until
the heart of the tree was reached when it toppled over.

Pale-green Jade Tomahawk (Haida, Hlth-at-fow). — [No. 1295.] This resembles No.
1329, but being of jade was much more highly esteemed and of greater value.

Slate Labret (Haida Skoots-tet-kah). — [No. 1274.] This, the only known specimen of a
stone labret, was found about two feet below the surface of the ground ut Masset. Its
origin is unknown, but the Haida say that they never before heard of any of
the ancients using labrets made of stone. Labrets were invariably made of bone, ivory,
wood or shell. Prior to the finding of this labret, an aged Haida chief related that in
olden time, when the status of a chieftainess mainly depended on the size of her labret, a

' Cf. Report of Progrees, Geol. Snrv. Can., 1878-70, p. 150 B. It wilt be observed that this vemion of the story
differs somewhat from that obtained by me. O. M. D.

IIIPLBMENTS AND WEAPONS OP GRAHAM ISLAND.

competition used to take place between wives of prominent chiefs as to which should
have the longesi protruding under lip and largest labret. The contest often resulted in
injury to the lip by forcing into the orifice labrets of undue size. Sometimes the lip split
from the orifice to the surface, making it then impossible to button in the labret. It seems,
however, that rather than give up wearing the labret, they tied it to the lip by boring
a hole in the labret and attaching it to the jagged edges of the wounded lip by threads.
This stone labret shows evidence of having been used in this way, as one perfect hole
and portion of the edge of another are distinctly seen. When the narrator of the
above saw it, he agreed that it had evidently been fastened to the lip in the man-
ner described. He added that he had never seen a pierced one before, or known per-
sonally of such a custom, but that any doubt he had entertained as to the truth of the
legend was now removed by seeing this pierced labret.

The method of preparing the lip for the reception of these large labrets was as
follows :— At a very early age, the under lip of the female child was pierced with a tiny
hole, * and a small pin of bone or metal with a head on it was inserted in the orifice from
the inside. As the child increased in years, these pins were gradually exchanged for ones of
larger size, until on attaining womanhood, the pin was generally discarded and a small
labret proper was inserted in the hole ; this again being exchanged as years passed on for
one of a larger size, until on middle age being attained, it became possible to insert labrets
of huge size. This is a custom which has now fallen into disuse. It will be understood
from what is above stated, that a young woman could never wear a very large labret.

Two Small Dolls or Images (Haida Kwah-keet). — [Nos. 1294 and 1289.] These are very
old and their origin is unknown. Eeport says they were highly prized by the ancients,
but they are not known to have been used otherwise than as children's toys. They are
carved in white marble. One shews a labret, the other a peculiar incision in the lower lip.

Two Carved Mountain-goat Horns ■ (K&ida, Nee-sang or Nee-sang-ah). — [Nos. 1286 and
1287.] These peculiar head ornaments were worn only by the sons of chiefs. A lock of
hair above each temple was drawn tightly through the hollow of such horns and bound on
the outside, which gave the horns an erect position. They were worn on festive occasions.

Two Carvel Ivory Mortars (Haida Qua-kull). — The ivory of which these mortars are
made is walrus tusk, and came from Northern Alaska. [Nos. 1284 and 1285.]

In oldcn times the Haida cultivated a plant which possessed a sedati'-:!-narcotic
principle. This principle was contained in the leaves, which when of mature growth,
were gathered and dried like tobacco leaves. When wanted for use some of the leaves
were pounded in one of the large stone mortars (/ow). Calcined clam shells were pul-
verized in the small ivory mortar. The pounded leaves were then mixed with a portion
of the calcined clam shell, and the compound was chewed in the same manner in
which the betel nut is employed in the east. This plant was called Win-dah, but at the
present day no trace of it can be discovered. On the introduction of tobacco by white
people the cultivation of windah was discontinued. The Haida made it an important
article of barter with the neighbouring tribes. '

' Generally in public, at a distribution-of-property feast.

' Cf. Report of TrogresB, Geol. Surv. Can., 1878-79, p. 114 H. Mi. R. Cunnlnghatn, of Tort Essington, infcring
me that the TshimBean used to obtain tlii8 narcotic weed in early dayefrom the Haida, under the name o(-icin-(lah
or vin-daw, which is ita Haida appelation. Um->hi-wa' is Tshitasean for " a foreigner," as for instance a white man,

ALEXANDBE MACKENZIE ON CERTAIN

!!i:

Medicine-man's Ivory Charms (Haida Kun-si-kah). — [Nt3. 1278, 12'78a.] These were
worn suspended round the neck by the Medicine man during the ceremony of operating
on a patient. When the conjuring and rattling were concluded, the doctor very often
detached one of these charms or amulets and suspended it round the sick person's neck.
In other instances he sold or lent them as a protection to the wearer against evil
influences.

Medicine-man's Rattle (Haida Sissah). — [No. 1828.] This rattle belonged to a medicine-
man, and was in use for a long time. It was supposed that the sound of the rattle
assisted the doctor to draw out the sickness from the patient's body, and when exercised
for a considerable time with an uninterrupted monotonous sound, produced by a peculiar
motion of the arm and wrist, it had a soothing effect on the sick person, and often caused
him to fall into a kind of stupor resembling sleep.

Two Dance Rattles (Haida Sissa/i) .—[Nos. 1280 and 1283.] These were used only
as an accompaniment in keeping time to songs and dances, and were invariably made
after the same pattern, with beak of a raven in front and body ornamented with
• frogs, etc. '

Carved Dish of Mountain Sheep's Horn (Haida Skoots-kud-thla}i). — [^o. 1307.]^ The
horn of which dishes and spoons of this sort we're made was brought from the Upper
Stikine river.

Bone Spear-heads (Haida Skoots-kah). — [Nos. 1297 and 1299.] These were made at a
time when iron was a rarity, and were used for spearing seals and other sea animals.

Halibut Hook (Haida Khain-toiv). — [No. 1281 ] This kind of hook was universally
used by the coast tribes in catching halibut before they procured iron hooks. It is made
out of a knot of the spruce tree, cut out of the heart of the log and then steamed into the
proper shape. '

Skyll Hook (Haida Skylllowl). — [No. 1282.] This hook is also made out of a spruce
knot steamed into form, and is used for catching the skill or black cod ; a fish which
inhabits very deep water, being sometimes hooked at the depth of 200 fathoms. "When
the hook is baited, it requires to be set by springing it open and keeping it in that posi-
tion by means of a small wooden pin about three inches long. "When the fish is hooked
it pushes the pin out, and the strain on the hook being released it closes on the fish's jaw
and thus effectually prevents its ridding itself of the barb and escaping.

Whistles and Calls, named in the Haida tongue variously Sah-an and Hut-teeL — 'Nos,
1318 to 1327.] These were used in dances and merrymakings to imitate the voices oi the
birds and animals which were often depicted on the carved wooden masks worn on the
same occasions.

and tlie compound Win-dum-fhi-tna' or " foreigner's tobacco" is now used to denote ordinary tobacco. It is inter-
esting to note, further, that tlie place called Cumshiwa on the Queen Charlotte Islands was one of the chief locali-
ties of cultivation of the native narcotic plant. This name i?, however, not the Haida name of the actual place,
but that of its hereditary chief. The connection, if any, of the name with that of the tobacco has not been traced.
Mr. R. H. Hall states that though the native narcotic weed is not now known, he has found reason to believe that
it was a yellow-flowered poppy— P(i;)rti'er nvdicaxde f G. M. D.

' Cf. Report of Progress, Geol. Surv. Can., 1878-79, plate xi, fig. 26.

' Tliis resembles that figured in Report of Progress, Geol. Surv. Can., 1878-79, plate ix, fig. 18.

» Cf. Report of Progress, Geol. Surv. Can., 1878-79, plate vii, fig. 10.

IMPLEMENTS AND WEAPONS OP GEAHAM ISLAND.

MlSC2LTiANE0U8 NOTKS.

Tlie Sun. — The aiiciout Haida in a mauiicr worshipped the sun. They considered it
to be a great spirit, and in times of distress or peril its assistance was invoked. When
small-pox visited the Queen Charlotte Islands for the first time, presents of blankets,
clothes, dance-dresses, ornaments, etc., were hung outside the lodge to propitiate the sun,
while the people cried, " Preserve us sun, do not kill us," etc. Other spirits besides the
sun were propitiated or invoked by the Haida.

Origin of some of the Stars. — When the great flood took place which covered the face
of the earth, a man had just stretched a sea-otter skin. As the waters rose he took refuge
with his effects in his canoe.

THe flood rose to the skies, the canoe was swamped and the man was drowncid. The
sea-otter stretcher had been on top of the canoe and flrated. When the waters subsided
the sea-otter stretcher remained in the skies, where now it is seen as the group of stars
Koh-eet-ow, which white people call the G-reat Bear. Koh, a sea-otter. Koli-eet-ow, a frame
for stretching sea-otter skins.

The water-bailer and triangular foot-board of the canoe also remained on high after
the waters subsided ; the former is now seen as the Pleiades, and the latter as the Hyades.
{Hoot-uo a water-bailer, Pleiades ; Tultli-uk-thley or foot-board for a canoe, Hyades). The
outline of the Pleiades resembles a water-bailer, and the outline of the Hyades that of the
foot-board of a canoe.

The ancient Haida are said to have had names for all the constellations, but most of
these are now forgotten.

Festivals — Lah-oul festival of the dead. Lag-un-ing festival of the house-building.

Festivals for the dead were held as soon after the decease as sutficient food could bo
amassed and guests collected. Festivals were tribal, and all were guests exoept those of
the same crest or totem as the deceased who were non-participants. The ancient Haida
are said to have always endeavoured to hold their distribution-of-property feasts at the
full of the moon, but the reason for this is not now known.

A Visit to Spirit-land. — A certain young man (name unknown) was mourning for his
eldest brother and his sister's son, v/ho had both been murdered shortly before, and he
resolved to try and penetrate the mystery of the place where their spirits had gone to in
the heavens.

He went to the top of a mountain with his bow and wood to make arrows. He sat
down and made fifty arrows, which, one after another ho shot up into space, where they
disappeared. He then made fifty more, which he shot up with the same result. He then
made a third lot of fifty, which he disposed of in the same manner. Then a fourth lot
followed, and he noticed that the arrows were now fixed one in another by the point of
each entering into the notch of the preceding one.

When he had finished shooting these last fifty arrows they reached nearly to the
earth. So, to complete the connection, he stuck one end of his bow in tho earth and
leant the other against the string of arrows. Seizing the pillar of arrows he put his foot
on the bow and commenced to climb aloft. To his surprise he now observed that each
arrow was transfixed through a human head, which was strung as it were on this line of
arrows, crown of head down and under jaw uppermost. This afforded him good foot-
Sec. II, 1891. 8.

ALEXANDRE MACKENZIE ON CERTAIN

hold, and each time as he pat his foot on a jaw to raise himself up, the jaw closed
sharply, making a noise as the upper and lower teeth met.

At length he reached the realms above, where he was hospitably entertained by the
chief of the spirit-land. He saw his eldest brother and his sister's son, who told him not
to mourn for them, for they were very happy and well off where they were.

When he was ready to descend to earth again, the chief of the spirit-land told him
that if he now killed a man on earth the spirit of the deceased could easily find its way
to the spirit-land, as he (the young man) had made a path with steps of human heads to
reach it. The young man then safely descended to the earth.

Here the story suddenly ceases. Stories such as this were very popular amongst
the Haida. They seem to have no moral to inculcate or point to illustrate, but are
apparently related merely for pastime and are often most inconguous and contra-
dictory.

. TImnder (Eelung) is said to be caused by a large bird " Eelung " flapping its wings.
This bird, of immense dimensions, lives on whales, which it catches in its talons made of
copper. It flies away with a whale into space, and conceals itself in a dark cloud. Light-
ning is caused by the eyes of the bird opening and shutting. Eelung is said to have had
two helpers, a man and a woman, spirit-pe' pb who assisted in whale catching.

The Greek cross (+ Scalim) was used to mark the skins of animals, such as bear,
otter, etc., after they were stretched and dried, for the purpose of propitiating the spirit
of the dead animal. Four crosses were used in a line down the middle of the back
on the flesh side, and the color of the crosses was invariably red. The custom is still
practised. This symbol was not used in any other way.

Certain clouds occasionally seen in the western horizon are termed Qyoic. It is said
qyow clouds indicate good weather. These clouds have the form of a T and the base-line
of the T is supposed to represent the horizon. Spirit-people are said to inhabit the region
of the qyow. An old medicine-man saw the place in a vision. These spirit -people's
■ heads were elongated on each side like the upper end of the T. They were called Qyow
people.

There were no prescribed stages or degrees in the initiation of a medicine-man.
(Haida Sah-gah.) The aspirant to that office was instructed by another medicine-man.
generally his uncle, to whom he succeeded, and on his aptitude to learn the system did
the length of his probation depend.

An old doctor says that there are a great many spirit doctors, who assist the medicine-
man by advice, and whom the medicine-men continually see in visions. There is,
however, one spirit doctor pre-eminent above all the rest. He is known by two different
names Kon'-cull-at and Yee-kan-eek.

I can find no meaning attached to these names. Haida doctors never used the drum
by way of divination, nor did they employ passes or signs among themselves. Their great
aim was to avoid meeting, as they professed to be afraid of each other, and the custom
was for each doctor to magnify himself and traduce his rival. They professed to fight in
visions. When the doctor exorcised a spirit of divination or conjuration, he uttered words
and language which neHher he himself nor others understood. This unknown speech
was prompted by the spirit medicine-man who attended on him.

The Haida never believed in the transmigration of souls, that is to say, the soul of a

mwinnniiiiinn

tfiilHiiiiili

Mil

BBBEBOgs:

IMPLEMENTS AND WEAPONS OP GEAHAM ISLAND.

human being taking possession of a beast or bird, but they formerly believed, and to a
great extent still believe, that the spirit of a human being deceased enters the flesh again
in the person of a now-born babe, and it was the medicine-man's business to reveal
whose soul it was and the name of the child. They also believed that every living
thing, beasts, birds, fishes, reptiles and insects had spirits, which after death returned to
their spirits abodes.

Great regard was paid by the ancient Haida to the number eight. For instance, eight
products of the chase, as seals, otters, etc., was a cause of rejoicing. To catch eight halibut
was a subject for congratulation. Eight times ten was favourably regarded, and eight
hundred was the ne plus ultra or summit of good fortune. A chief who could give away
eight hundred pieces of property in a '-^ast was pre-eminent.

[In a late communication, Mr. Mackenzie states that he has found, on a small island
named Tee, opposite the mouth of Lignite brook in Naden Harbour, a considerable portion
of a stone arrow-head. The portion of an arrow-head in question is nearly two inches in
length, but wants both tip and base. It is formed of streaked red jasper, narrowly
tapering in form, but rather thick, one side being distinctly more convex than the other.
It is rather neatly chipped, and a stone identical with it in character is found commonly
in pebbles at the same place. [No. 2680.]

Mr. Mackenzie regards this as a very interesting discovery, as it is the only specimen
of a chipped arrow-head or spear-head which he has ever known to have been found on
the Queen Charlotte Islands. He further states, that with one exception, the Haida to
whom he showed it were much surprised, and said that they had never seen or heard of
such a thing before. The exception was an Indian who hunts a good deal on the west
coast of the islands, where he stated that he had found such chipped stones at one place
there.]

G. M. D.

(

Trans. R. S. C, 1891.

Sec. 11. Plate VII.

/-w-

N.i!, ii/e. 1326-

L M. LAMBE, D(l

l2jS

To illustrate Mr. Mackenzie's Paper on Implements from Queen Charlotte Islands.

Trt

V--

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Trann. K. S. C. l89l^

Se. II Flatc VIM.

L M LAMBE. On.

To illustrate Mr. Mackenzie's Paper on Implements from Queen Charlotte Islands.